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Full text of "Expositions on the Book of Psalms"

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f 






.# 



^ ♦ 



LIBRARY OF FATHERS 



Of tHB 



HOLY CATHOLIC CHURCH, 



ANTERIOR TO THE DIVISION OS THE EAST AND WEST: 



TRANSLATBD BV XEMBRItB OP THE EKOLISH CRUHCR. 




TET SHALL NOT THlf TKttllERB BK REMOVKa INTO A CllKNKH .INV SKIKE, MUT 
rilJHE ErE.I SHALL REE TflV TEACHER*. Iiaillh X\I, 20, 



OXFORD, 

JOHN HENRY PARKER; 

F. AND J. RIVINGTON, LONDON. 

MlirC'CLVII. 



t 



EXPOSITIONS 



THE BOOK OF PSALMS 



BT 



S. AUGUSTINE, 

BISHOP OF HIPPO, 



TRANSLATED, 

WITH NOTES AND INDICES. 



IN SIX VOLUMES. 



VOL. VI. 
PSALM CXXVI.— CL. 



OXFORD, 

JOHN FIENRY PAKKER ; 

r. AND J. RIVINGTON, LONDON. 

1857. 






BAXTSft, PKtNTBR, OXFORD. 



ADVERTISEMENT. 

The first hundred pages of this volume were printed, when 
it pleased God to witlidraw from all further toil our Friend, 
the Rev, C. Marriott, upon whose editorial labours the 
Library of the Fathers had, for some years, wholly de- 
pended. Full of activity in the cause of truth and religious 
knowledge, full of practical benevolence, expanding himself, 
his strength, his paternal inheritance, in works of piety and 
charity, in one night his labour was closed, and he was re- 
moved from active duty to wait in stillness for his Lord's 
last call. His friends may perhaps rather thunkfnily wonder, 
that God allowed one, threatened in many ways with severe 
disease, to labour for Him so long and so variously, than 
think it strange, that He sudditnlj, and for them pre- 
maturely, allowed him thus far to enter into his rest. To 
those who knew him beat, it has been a marvel, how, with 
health bo frail, he was enabled in such various ways, and 
for so many years, to do active good in his generation. 
Early called, and ever obeying the call, he has been allowed 
both active duty and an early rest. 

This Volume, long delayed, has been completed by the 
Rev. H. Walford, Vice-Principal of St. Edmund's Hall, 
The Principal of St. Edmund Hall, Dr. Barrow, has, with 
great kindness, allowed himself to be referred to In obscure 
passages. 

St. Augustine's Cammentury on the Psabns, then, is now, 
by the blessing of God, completed for the fir^t time in an 
English garb. Although, iis a commentary, it from time to 
time fails us, because it explains minutely and verbally a 
translation of Holy Scripture, different from and inferior 
to our own, yet, on this verj- ground, it is the more 



IV 



vnliuililt', wlieii tlie trim slat ions ngrco. Fur St. Augustine 
was so impressed wicli tlio sense ol' tlie depth of Holy 
Scriptuie, that when it seems to hhii, on the surface, 
plainest, then he is the more assured uf its hidden depth. 
" The more open it seemeth," he says of the I I9th Psalm, 
" the more deep seemeth it to me; so that I cannot even 
shew how deep it is. For in others which are understood 
with difficulty, althongh the sense lie hid in obscurity, yet 
the obscurity itself appeareth ; but in this, not even the 
obscurity itself. For, uii the surface, it is such, that it 
seemeth to need only a reader and a listener, not an ex- 
positor." True to this belief, St. Augustine pressed out 
word by word of Holy Scripture, and that, always in de- 
pendence on the inward teaching of God the Holy Ghost 
Who wrote it, until he had extracted some fulness of 
meaning from it. More also, perhaps, than any other work 
of St. Augustine, this commentary abounds in those condensed 
statements of doctrinal and practical truth, which are so in- 
structive, because at once so comprehensive and so accurate. 
May He, under Whose gracious influence this great 
work was written, be with its readers also, and make it 
now, a.s heretofore, a treasure to this portion of His Church. 

E. B. P. 
AdffHt, ier.7. 



TO THE UEHOKY 

or rHK 

MOST BEVEHEXD FATHER IN BOD 

WILLIAM 

LORD ABCHDISUOP OF CANTEBBUBT, 

PUIMATK or ALL BNDLAND, 
rOB)IF.fU.V BEGIUS rHOFlUiSOIl OF UJVIKn'r in THE UMVEIlSlTIt Ol OXrOKIl, 

THIS LIBBABY 

or 

AXCIENT BISHOPS, PATHEBS, DOCTORS, MABTVRS, CONFESSORS, 
OF CHBISrS HOLY CATHOLIC CHUBCH, 

DKDEHTAKEir AMID HIS EKCOURAOEMEKT, 

CARKIER ON FOR TVELVE YEAnS tiNDER lIlS aANCTION, 

UNTIL HIS DEPARTURE HENCE IN PEACE, 

15 

GRATEFULLY AND REVtinENTLr 

INSCRIBED. 



ST. AUGUSTINE 



ON 



THE PSALMS. 



Lit. 
CXXV. 



PSALM cxxvr. 

A Senuon to tfit Petplr, 

I. Ye will remember, that ihis next Psalui for hh lo Iront in 
order ix i}ie liunrlrei] and twtiilyfirili, which in among those 
pBa]in« llic title of which is A Snng of Dfiifreen. Now this 
i^ a» yc know, the voice of ihcm tliat iisccn<1 ; — whither, sava 
to tbst Jemnnlem above, the mother of u§ all, which ik inGnl. «, 
flcticn? The sjimo that is above, is ulxo everlaMing. Uul^^' 
thiN which wus here on <-arth «hewci) a shadow of thnt other. 
So then Ihts fell, the other abideth: this fiilfilled the jKTiod 
of initlniclion, lo (he othrr boloiit[«th the elcmilj' of our 
restoration. From her we are on pil^magc in this life, lor 
return to her we sigh, wretched and toiling along, til) we 

b-coroehome to her. Nor have oiir follow citizens the Anttfls 
forxnlen us in onr pilgrimage; they have told us of our 
KinK Who iit lo come to us. And He came to us, and 
was dctpised among us, first by onrsHvcs, afiurwords with 
onrsc'lvcs; and l.iught lis to be dcsjiiik-d, bccanse He wkh 
despised; Uiiight uk to endure, because Heenduredi taught 
un to suflbr, becanse He suffered; mid promised that wu 
ahoutd rise nguin, because Hu rose again; shewing in 
Mtmself what we ou^^lit to hope for. If therefore, breihrent 

[the ancieut Prophets, our fathers, bi-fore thu Lord Je»ux 
Chriat came in ilie {\<:»h, before He rose from the dead, and 
ascended into Hearen, yet sighed aller that city: how much 
VOL. VI. B 




We uait here at Captitetfvr return to our Jtrtualem. 

P*i>iM ou^ht wo lo long for llie place wliitliur Himself is gone 

'before u«, ami wliicli He never left. I'or the l.()rd did nol 

no come lo us nw to Irure llie Angels. Ho botli abode for 
tbeiDi and caine lo us : for tlium I J e nbodu in innjcslj', to ns 
He came in the flesh. Bnl we were, whwrrj? If He is 
called our R«ilecm«t, we were held captives. IJiil where 
were we hrld, that He ohoiild come to redeem us as caplires? 
IVichance among barharians? norse tli.m any barbarians 
are the devil and his angels. They were before in possession 
of the human ruco: frmn llicin Hv redeemed us, Who gave 
not gold nor silver for us, bul His own Blood. 

2. But how man had como into captivity, let us sink ibc 
Aposlle Paul, l-'or he especially groanx in that captivity, 
sighing for the everlasting Jerusalem, and hii.t taught us lo 
groan from that very Spirit with which he too was filled 

Ron. e, when he groaned. For this he said: T/ie tchote creattoH 
ijronnelh loi/ellier, and U in piiin tiitlil uoip. And again, 

ib.SO. /'(,(■ ilie creature torni made sab/ecl lo viinity, he says, not 
of iltel/, hut lircaime uf him ic/ia tuhjecled the same in 
hope. By all creation, he meant that even in those who do 
not believe, but arc yet to believe, the creature groancth 
in labours. Is it then only in those who have not yet be- 
lieved i Yea, does not the creature groan nor travail ifi 
those who have believed? But not only so, he saitb, bul 
evcii wc who have the firstfruit.4 of ibe Spirit, that is, who 
already serve God in the Spirit, who now with the mind 
have believed in God, and in the very act of believing have 
given some unrt of firstfrnits, that we may follow our First- 

ib. 23, fruits. Therefore, uv oiirwli^et iiho groan n-ilhin oiirxtlves, 
trailiiii/ for llie adoption, the redemption of our bndtf. So 
then he himself also groaned, and all the faithful groan, 
waiting for the ailoplioii, th« redemption of iheir body. 
Where do they gman? In this mortal stale. What re- 
demption do they wait for? That of their body, which went 
before in the Lord, Who row again from the dead, and 
ascended into Heaven. Till this be restored uk, we 
nmst needs groan, though faithful, though hoping. There- 
fore he goes (in «fler saying, Wr also otirKclres ffronn 
ttilliiu oiirtelTCs, uaitittg for iJte adopHoit, the redemption 
ttf our bodjf .- as though it were i>aid to him, What then, 



k. 



Bom. 6, 
9(.SS. 



3U. 



Our Lord hat gone before, but notfor»ak<n wr. S 

)inl)i Christ profiuid thco, if thou stil) groanest; and how Tnt.m . 
haili ih« Saviour ftarci] ilicc? lie who groanvlh, is sliU 
sick. ThcTcfoto he subjoined and said, For tee are sufed in 
hope; 6ui hope Hal in seen is not hope; for tchiil a man 
ftlh, tehfi doth he i/^t hope far f Bui if ir<* hope for that 
wt ttt HOl, by patience tee wait far it. Behold wherefore 
ii is we gronn, and how it is we groan, because what we 
hope for we are already indeed waiting for, but have it not 
yet in possession, and until wo have it in poftseitftiun we 
Mgh, during lime, because wc long for what we have not 
yel. Wbercfote? Becniise we hare been saved in hope. 
Already the Qesh taken of ua in the l.nrd ia saved not in 
liopc but in fact. For our flesh halh risen again, and 
•MiMidcd, in our Head, whole, though in the meuibora it 
bath yet to he made whole. I'hii inemhttra rejoice fear- 
lessly, bocau^ they hare not been deserted by their Head. 
For He aud fa His members in trouble, Jtehold, / am nith 
you, even unto the eoitsummation of the world. Thus it 
was done that wc might bo converted unto God. For we 
had no hope sare toward the world ; and thencn wera 
wretched slaves, and twice wretched, because we had 
placed our hope !n thin lifi.-, and had our face toward the 
world, and our back toward God. But when the Lord 
hath turned us, so that wo begin now to have our face 
toward Goil, and our back toward the world, though still iu 
the way, we iniml our own home, and when perchance we 
suffvT uny tribulation, but yet keep on our voyage, and are 
borne on the Wood; the wind indeed is rough, but it \* a 
favonrable wind ; with toil indeed, but quickly it bearcth 
us, quickly it bearcth us home. Since then we were groan- 
ing for oar caplivily; and even ihey groan who have already 
believed; but had forgollcu how we became captives, and 
are reminded of it by the Scripture; let us ask the Ajwslle 
Paul himself. For he sailh; For we kttote that the Law 
it tpirilaaly but I am carnal, told under nn. Behold 
whence wc became captives; because we were sold under 
ain. Who iiold us ? We onrseb'c*, who consented to the 
seducer. Wo could itcll ourselves; we could not rcdceru 
oiirMlvcs. We sold ourselves by consent of sin, wo are 
redeemed in the faith of lighteousncss. For innocent blood 




Rom. 7, 
14. 



4 Manner «j our Jtedemplion. Thu iVorld, BabyUiu. 

c\xv\ *■*" g'*'fin f"^ "S 'Hat vri' might be nrdcemcd. VVhatsoerer 

'blood ho shed in perseculing Um rigliteoiiK, whnl kind of 

blood did he shed? Ui|;hlcoiia iucd's hluod, indeed, he shed; 
tliey were Proph«u, righteous men, our falliers, and Martyrs, 
Whose blood he &hed, yet all coniiiig of the ofrkjiving of 

■m»'le ""■ *^'"' ^^^°^ ''C "l"^*' °^ "'"■ ^^''"^ "^ not jiielified ', 

lUh- hut honi righteouit: by shedding that blood, ho lost those 

*"""■ whom lie held. For they for whom iniiOL-ciil hlood was 

Rinm wove lodeemed, and, luntcd back fvoin their captivity, 

ihev sing this Pnalm. 

3. Vtr, I. When the Lord lurned hack Oiecaplirily ofSiott, 
un- became as t/iase that are com/orleii. He meant by this 
to say, wc lie cmiio joyful. When ? When the Lard turn^ 
back the eaptiriltf of Sion, What i« Kion ? Jerusalem, the 
same is nlso ihc elcmal Sion. Iloir itt Siun eternal, how is 
Siou captitc? In angels eternal, in men caplire. For not 
all ihe citizens of that city are caintvci", hnt those who are 
Away from thence, ihey nro captives. Man wiis ii citizen of 
Jerusalem, but sold under sin he became a pilgrim. Of his 
progeny wuft bom ilio human race, and the captivity of 
8iun filled all lauds. And bow is thitt captivity of Sion a 
shadow of that Jerusalem ? T\k shadow of that Sion, which 
J(T. 93, was granted lo the Jews, in an im.ige, in a figure, was in 
SM 10, capiiiiiy in Uabylonia, and after seventy years that people 
lumvd back lo its own city. Seventy years siiniify all that 
lime ti'hich revolves in a^vcn days. Itut H'hen all lime is 
past, then wc return to oitr country, as alter seventy years 
that people relumed from the Babylonish captivity, for 
Babylon is this world; since Habylon is interpreted con- 
Jusion. Sec if ihu wholu of man's life is not coiifu.sioii. 
Wliatsocver lovn do in vain hope, when ihcy have found out 
what they arc doing Ihey btu»h. Whcrefon' do ihey labour ? 
For uhum do itiey labour? For ray children, he saitli. 
And they for whotn ? For tlieir children. And they for 
whom? For their children. No one, therefore, for him- 
self. From ihi» confusion, then, tli«y were already 
Rom. <i turned back lo whom ihe Apostle saith. For what glory 
had ye i» those Ihmga whtreof ye are now ashamed^ 
So then ll>is whole lifo of buman afl'air& is confusion, which 
beloitgcth nut nolo God. In this confusion, in tliis Baby- 



cotuji-rlcd, Ihroufflt our Lorii't Itefurreetion. d 

Iniiiiih land, Ston is held captive. But lint Lord hath Vkm. 
lurneit hack llw captiviti/ of Hian. — I— 

4. And tre heaime, he sailh, a» thow thai are com/vrted.- 
That is, wc rojoicpil as rcctiving conM>latio». Coiiiralalion 
i« not nave for tbo unhappy, coiiwlotioii i* not wii-e for Uiem 
■bat grcNin, thai tnoiim. Wherefore, a* those (hat are coin- 
forted, except becaiiEC we are Blill mouniingr We moiirn 
for our present lot. we arv comfortvd in hope: when the 
present ts paMkid by, of our mourning will come everlnsling 
joy, when ihero nill be no need of consolation, becniise we 
dball be wounded nith no distress. Hut whirreforc t^aith ]ie 
at thosft (bat are comforted, iind »tiith not comforted ? Thi$ 
word a*, is not always put for likeneso: when we say An, it 
nometimes refera to the actual case, sometimes to likeness : 
here it is with reference to tlic actual case. But wo iniiat 
gii'e examples also from the common Kprtich of mci), that we 
may be easily nnderiitood. Wlieu we «ay. As the father lived 
9Q did also the son, we say it of likeness : and, As a beaut 
diotb, M> man dielh ; this loo is said of likeness. But when 
we say, He acted as a good man ; is he not a good man, but 
Bomethiog like a good man? Ho acted lilio a just man. 
This 'like' does not deny that hn is junl, but denotes his 
acinal cbaraclcr. Thou didst it as a senator: if he should 
any. Am I not then a senaior ? Yea, because thott art, thou 
didst it as a senator; and bccnus« thou art just, ibon didst 
like a just man; and brcnufe ihon art good, ihou didxt it 
like a good man. Therefore because these also were truly 
rau]foite<l, ihey rejoiced *»« fhoKt that trfre comforted. Tliat 
is, great wax their joy, ait of tliose who are comforted, when 
He ^^'ho had died comforted those who had yot to die. 
For we all groan in thai we die: He Who died hath com- 
forted us, that wo should Dot fear to die. He ros\^' again 
first, that we miRht have what to hope for. Sine* then Ho 
&nl ro«e again, H« gave <u hope. Because when in diKircss, 
we were comforted by hope ; hence our joy is great. And 
iho I^rd hath turned back our captivity, bo that now from 
i our captivity wc are on our \v»y, and aro going toward our 
I homo. Now then, being redeemed, on our way let us not 
I fear our enemies that lay wait for «*, For He tberelbre 
I redeemed us, that the enemy might not dare to tay wait for 



» 



8 TAe mouth of the heart. 

ps»tM us if we tlid not leave th« way. For Christ Uiinsolf became 
^^oiir way. Wouldest ihou nol suffer from robbers? FIc sailb 
to ibee. I hare paved ibce a way to tby boine, leavH not 
the way. Such a way haie ! paved, that the robber cannot 
rontiire to come nigh thee: do ihoti beware of leaving it, 
and the robber dares not come nigh tbee. Walk thereforo 
in Christ, and sing rejoicing, sing as one that is comforted [ 
bi^ranse lie went before thee Who hath commanded tliee 
lo follow Him. 

5, Ver. 2. TTifn tea* our month Jilled with joy, and our 

longiie willi e.riiltalion. That mouth, brethren, which «e 

hare in our huily, how is limited with joy"* It usclh not 

to \to _filled, save with meat, or drink, or some such thing 

put into tho moulh. Sometimes our mouth ttt filled ; and it 

is more that we say lo your holiness, when we have our 

mouth full, we cannot speak. But we have a month within, 

that is, in the hean, whence whatsoever proccedcth, if it i» 

evil, dcfileth us, if it is good, cleanselh us. For concerning 

lhi» very mouth ye heard when the Gospel was read. For 

Mnt-iS.lhe Jews reproached the Lord, because His disciples ate 

' '' with unwashen bauds. They reproaehed who had cleanness 

without; and within were full of stains. They reproached, 

whose righteousness was only in the eyes of men. But the 

Lord soiiglit our inward cluitnness, which if we have, the 

Hst.93, Dulsido tnnst needs be clean also. Cleanse, He saith, the 

**■ inside, and the outside thnll be clean alio. The Lord Him- 

Lukgll.self saith in another place, Hut yiie alms, ai/d behold all 

*'■ things are clean unto you. But whence proceedeth alms? 

From the heart. For if thou hold out thy hand, and pity 

not in thy hcarl, thou liasl done nothing; but if thou hast 

compassion in thy heart, even tliongh thou hast not what 

to bestow with thy baud, God acceptelli thy alms. But ihcv, 

wicked men as limy wore, sought cleanness without. Among 

them was that Pharisee, who bad invilud the Lord, when a 

LoY» T, woman, who had been a nuluriuus sinner in the city, came 

^■*''" unto Him, who washed the Lord's feet with tears, wiped 

thein with her hair, anointed them wiih ointment. The 

Pharisee, who had iuviled the Lord, and had not cleanness 

save outwardly in the body, but was in heart full of iniquity 

lb. s6. aud rapine, said unlo himself, Thi* man if he were a 



Inward purity required bjf our Lord, 7 

praphel, icould tiaee iuowH who aid what miiHugr qf woman Vek. 

lAis U tiiiit tuHcheth Him. Uow did )i« luuni w)ii;l)ic-r Jestis — 

Luew or knew not? Bill hv coucludcd that lie ku«ir not, 
btfcaujk! lie (lul u«t Tvpul )icr fruin Him. If such a woiiuii 
had approached this Phansce, hu wlio.tc piirily vas as it 
were in the 6i:sh, would have bluwii upon her us sonic thing 
evil, would tiavc repvllcd lii^r, wmild have cast her olT; iliai 
the unclean might not touch the cle^in, and pollute hia 
clenniitrM. Uccausv our Lord did nut ihis) he believed Hiiu 
to be iKiHtrant what v-orl of wuinaii Imd approached His 
feet: wlieieas the l^rd not only knew her, but also hoard 
his tlioughU: for alihutigh the touch of tXie body doth Hoine- 
ihing, O uiicli*an I'huriHuv, nuuld iliu Lord's flcsli have been 
|H>lluted by a womau'k touch, or the womun have been 
cli-anHcd by the Lord's touch? Utit the Fltysiciaii allovrod 
Uic sick to toucli the lieidi-T ; and she who had come, knew 
the Physiciati ; and she who hud hww wont perhaps in hor 
fornication to be bold, became even more bold for her cure. 
She bur^t into a house whillier she Imd not been invited; 
butahc Imd woundx, and had come where the Physician was 
recliaing. But lie who had invited the Physician, seemed 
to himself uholc; and for this very reason, he was left 
(uiht-aled. What fuUnwclh in llie (ionjiel ye know; how this 
PharJKee was confounded, when lie sfiowed him Loth that 
lie knew this u onian's character, and had heard his thon)j)it». 
6. 13ut let lu rcluvit lu what was jnst now read from the 
Goopel, rcluliii){ to the verse before us, Our wotilft ttasjilled 
leilhjoy, itnd oar toitgue with deiiijht: for we are enquiring 
what mouth untl what tongue. Listen, beloved brethren. 
The Ixml was HUoffed at, becan&e His diiiciples ale with un- 
washed bands. The Lord answered them as was titling, and 
Miid unio the crowds whom He liud called unlu lliui. Hear M*t- IS. 
ye all, and uHderslaad: itul that which i/oelii inio (he niottth i.ut, 7 
dti/iielk a man ; but thai which comtth out o/the mouth, Ihii^^''^'- 
drfilelh a man. What is ihis i when He said* whal gocth 
into ilie uioutli, He meanl only the month of ihe body. For 
meat goelh in, and meals defile not a man; because, /llPT>m.i, 
IkinjfB are clean lo Ihe clean / and, Evert/ crtalure ofQod 
it good, and nutu to be rrfiued, i/H be reeetfed with '*"»*«- L.'»it. 
giviuQ. Some things were placed iu a lixuralivc tclaliou to"- 4* 



8 Th« mouth of the heart jilUd with joy toward God. 

P«iLM ihe Jews, at)(l were called uncleao. Uiit aficr ibe light iisclf 
cnipe, tilt) ahadowa n-ere reinoccH. Wc urc not bound in the 
letter, but qnii-livDcd in l)iv Spiiil: and iliu yul'c "f tlie.ie 
ccFtinoniiil nbftenaitcex, iinpo»ed upon ilm Jew, was uot 

M*i.i),ii)if)oaed ii|tou Chmlinn:>; for lliv Lord «aid. For Aft/ yoke 
U lyttn, and My liurdeu in tiffhl; and the Apo&ile saitli, 

Tl(o» 1, I^mIo (Aft pure are all Ihinijs pare: but unto them thai are 
dejiled and Hubeiicfinij, it nolhidg pare .- bal errn Ihrir 
mind and eiiHucinnce i> defiled. What did he mean lo bo 
iindvnitood ^ Both bread and i^vrinc's 6v»li is pure to a pure 
mail, to nn impuri; man neither lirejtd Aur ftwiiie'n fli^Kh iit 
pure. Tu the unbclieiin^ and the deliled, be saith, noihiiii; 
i»pure. Why is nothing pure f Uut c ten their tniad and 
eon science, he saitli, are duHlcd: because if what is witliin 
is ii»[>uru; wbat is without cannot be pure. If ihereforo 
lo theni tuitn whom ibc imior i* impure, the outward canuut 
, bu pure; \f ihmi wi^hust ibut the outside should be pure, 
purify tbe inward. Fur there in ibu muuib wbicb shall be 
filled with joy, even when thou art fiileiit: for wheu thou art 
aih-nt and do»it rvjuicv, tbv luoutli ciiclh unto li>c Lord. 
Kilt coii»iiler wliencti Uiuu rejoice^t. If thy joy bv from the 
world, thou crieKt unto God with iuipuri; joy : but if thou 
ri-joicetil in thy vtideniptioii, aa this FpuIiii xaiih, When the 
Lord turned 'tijain ihe captivity of SioN, thru did tee rejoice; 
tlieu ia thy mouth filled with inie joy, aud thy tongue with 
delight: it is clear that tlion re'ioicesl in',hope, aud ihy joy 
ix accepted with God. In this very joy, or >n ibiit very 
mouth which we have vrilhin, wc both cat and drink : just as 
we cat with this mouth for our bodily r«fre»iiu)inl, so do wc 
witli tliat luuiith for the refreshment of the heart. For from 

Malbfiiihencc, BltKuetl are thry that do hunyer and Ihimt aflvr 
riyl'teouMieita, for they 'hail lie^fitled. 

7. Uu( if uothing make a uian luipurc save what goelh 
tnrth from his mouih, and, when we hear this in the Gospel, 
if we only undersund the mouth of tbe body; it is ridi- 
culous and outrageously foolish, to imagine that a man duih 
Dot become impure when he eateth, and lo ihiiik thal^he 
then becometh impure, if he vomit. For the Lord sailli, 
jj^ 'Not thai which tjoeth into the mouth, tIe/S/flh a man, but 
that which cometh out of the month, thit defilelh a man. 



The inuard wili it the speech of the keart't moath. 9 

When ibvrofurx! l)i»u eaietit, (huu art not uncleait; wliep Vnh. 
ifaou doftl Tomii, AoM. thou thuD b«come uacleon ? \Vh«n — : — 



¥ 



tiiou driuketU, tbou art Dol unclean: and wlicu tlwu B|ic»'c«t, 
art ihou th«u uaclcan' For when lliuii spctwsl, EunicOiing 
govth forth fruiD tlij' mouth ; when thou dritikest, Komething 
go«th into thy monUi. What did tho Lord mean to §ay? 
!^ot that which goeth into Ihe mouth dti/ilclh a man, but 
that vhich goeth out t»f the moulhy that df^fiUtk a man. 
According to another Evangelist, He ^oeih on at ouc« to 
describe what Ihtngs go out of tlic mouth ; thai tliou mayritt 
iindcnUnd that He spiike not of tliu inouth of the body, 
but of the mouth of the heart. For he sailh. For oat o/'Mu. is, 
I he heart proceed eril IhoHffhts, murders, adulteries, fvriii- ^^ "' 
cafiont, Ikeflt, fal*e wilHotf, bfnxphemie*: these ara li"'^"}J' 
Ihinys that defile a tnua, but to eat itHk uttteaihen hand* 
de/ilelh not a man. Id what sense then, my brethren, 
do these Ihiags ^o out of iho month, sa>-e because they go 
out of the head, even as the Lord Ilimsflf saith ? For 
tbeT do not dcfilu ii^ tihen mu niieuk of them. Lrt not auv 
one say, Wlien we sp);ak of them, they ^u forth from our 
mouth, bccaUM; words and sounds ^o lorih IVom our month ; 
nnd whvn wc speak evil wordn, we becomo impure- What 
if auy one should not apeak, and should only think of evil 
things: is he clt^au, becatiso nothing haih gone out of the 
inoulh of his body? Uut (lod hath alruudy heard it from 
lh« mouth of his heart. Behold, my brethren, lititen lo what 
1 nay. I name a thef^: I have only named a theft; because 
1 have named a theft, hath the thtft dufilcd mo i Behold, 
it hatli gone out of my mouth, and hath not made me 
inipurt!. But the llitef ariseth in the night, and suilh 
nothing niil) his mouth, and by his deed becumeth imjiure. 
He not only aaith not, but buries ihc deed in utter silence ; 
and is so fearful of his voice being heard, that he nishcth 
not even his wtc-pv to creak : becansn, then, he is \\nis 
silent, is Ito pnr«? I say even mure, my hrvihren. Lo, he 
•till Itelh in his couch, be hath not yet risen to exccutu the 
theft; he is awake, and wailing fur men to sleep: he 
Birrady crielh in the ear of find, he is already a thief, ho 
ift aln:ady impure, already the deed hath gone out of his 
inward mouth. For when doth the ciinii; go out of his 




10 God conaideTM chieflij our inward rpeeck, 

P«Atii moutli ? When hu iiialcvth up hia mind to perpetrate it. 

-^ 'Tliou linsl (lecideil In do it: thou linst suid, Uiou hast dona 

iL If iliou hnsl not comiiiitled an oulwurd act of tliefl, 
possibly ho from whom ihou didst plan lo Like away, did 
not deseiTc lo lose : and he halh lost nothing, ivhile thou 
wilt be condemned for theft. Thou bast deteniiinvd to 
kill a man; Ihou hast said this in thy heart, murder hath 
sounded from thy inward mouth: Klill thi^ man hveth, and 
ihou the murderer art pimisbed. For tlio question before 
God is, what thou art, not what ihou bast not yot appeared 
ill the vighl of men. 

8. We Dien surely know, and ought to be ct^riiiin, lo 
maintain, that there ia a mouth of the heart, there is also u 
tonf;ue of iho heart. That niouih itself is filled with joy: 
iri that mouth itsuJf we pray God inwardly, when the lips 
are closed, and the conscience is laid open. All is silent: 
and the hrea!«t crietli out: but uutu whose ears? Not to 
the ears of man, but of God. Be thcriforc fearless: Ha 
who liath mercy, hcareth. And again, when no man hearclh 
evil words, if thty go out of ihy mouth, be not fearless. 

Hist, of because Ho who condemneth, hearelh. Susanna wax not 
j^*^" heard by her unju»l judges, she was silent, and prayed, 
llcr mouth was not heard by men, her heart evied forth 
unto God. UccauBU her roico went not out of the nionlli 
of her body, did she not ou that account deserve to be 
heard? Shu was heard; when nhe prayed, no man knew. 
Therefore, brethren, consider what wc have in the inuer 
mouth. See that yo say no evil there within, and ye will 
do no evil without: for nothing can he dune by man with- 
out, aave what halh been said within. Guard the mouth of 
thy heart from evil, and tliou wilt bo innocent: the tongue 
of thy body will be innocent, thy handw will b« innocent; 
cren thy feet will be innocent, thy eyes, iliy ears, will bu 
innocent; all thy niemher& wilt serve under righteousness, 
because a righteous commander hath thy heart. 

9. Then shall Ihty say amon'j Ifte heathen, the Lord 
hath done great things /or them. {Vvt. 3.) Vca, the Lont 
hath tione i/reul things /or us atieady, whereof we rejnkv. 
Conudcr, my brethren, if Sion doth nut at present say ihi.-t 
among the hcatlien, ihroughout the whole world; consider 



pT<n>itcif fuljilitd in the Churzk. Pait put Jor future. 11 

if men are not maning unto the Church. In tlis whole Vin. 
world our riMlctnptton is ntccirod ; Amen is ansirereil. Tlie — — — 



dwellers iu Jerii^alein, iherefoR!, caplivo, destined to retarn, 
pilgrims, sii^tiinF; for their coiitilr}', ap«ak thus nmoiig llio 
beuihcii. Wliat do they sny i The Lord kath done ffreat 
thingt fur tur, whereof we refiiicc. Have ihcy done any 
thing Tor theraselvea r They hare done ill with tlicmselrvs, 
for Uiey bare sold themselves under sin. llie Redeemer 
came, and did the good tilings for them : The Lord hath 
done great thing* for them: the Lord hat h dime great thing* 

for «M aireads, whereof we njoice. 

10. Ver. 4. Turn our captivity, O Lord, as the torrentt 
in the toulfi. Consider, my brethren, what this lueunetli. 
He Itad already said, tVhen the Lord turned again the 
capticittf of Sion. He waa tpeakiug as it seemetl) of the 
past : but a Prophet, speaking of ihc past, usually foreti-lls 
the future. He seemed to be upcuking of the ])ast, when he 
said in another I'salm, 77irg pierced My hiindt and .l/yP". sa, 

feel : they numbtred all My bones. He »a\d not, ihcy will ' " 
pierce My feet : he said not, they will number : he said uot, 
they will part My gumieiils aiuung them: ho said Dot. ovi^r 
5fy raiment will ihey cast lots: these things were to come, 
aud were yet related a& if they had passed. For all things 
destined to happen, have already happened unto God. So 
here whcu lie was saying, li'hen the Lord lamed again the 
captirily of Sion, then were ut like unto Ihem that are 

^contoled. T/ien u-aa our mouth filled rrilh joij, and our 

' loiigtie with delight; that he might sliuw that he was thinking 
of things future under the figure of the |>a»i, ho luldelh, 
TTien thall they my among the heathen. Shalt nay, is uow 
of the future. The Lord hath done great things for us, 
whereof we r^oice. Then when they were bciug sung they 
were future, and now they are seen as present. He therefore 
prayeili for iliem as if for things future, though he sang of 
fotare thinga as things past : Turn our captivity, (J Lord. 
Their caplirily therefore was not as yet turned, hecunse the 
Redeemer had uot ns yd come. Tlierefore, when the PsatniH 
were »uiig, what was tlien prayed for> is now done : Turn 
onr cajilirily, O Lord, as the torrents in the mouth. As 
torrents are turned in the south, so luru our cuptivily. W« 





Frost of Ha thatvetl by grace. Sowing in I'ara. 

PsAi.M were eni|iiiniig whnt (hi« wus: but it will pre.teiuly ap]H;ur, 

— — — ' by Ihfi Ij"rd'w liel]), revealed unto your prayer?. In a cer(;iiii 
passaf^c Scripture Kattli, in ailtnoniEliing wn conci'mitig j^und 

EccluH. ttorlot, Tli'j itinn rtlirt xfinll mell atca'j, ifarn at the ice in 
fnir learm n-ealher. Our sins therefoffl bound us. How? 
A& thu* cold liindclb the watt-r tbat it riiu not. Btitind wiib 
tlie fruHt of our MtiH, we have froiceii. But ih« Houlh nim) la 
a warm wind : when ihc south wind blows, the ic« melt*, 
and the torrents arc fillod. Now wint<-r strcauis iiro called 
torrcntH; for filled with sudden rains they run with gront 
force. We had therefore become frozen in captivity ; our 
sins bound ns : the south wind the Holy Spirit hath hlowu ; 
our wnn arc fiir};iven us, we arc reli-awd fnmi the frost of 
iniquily; aa the ice in fiiir weiilher, onr sins are moiled. 
Let us run unto our country, as the torrents in the Koulh. 
For we have long toiled, and even in good works we loil. 
For the life of man, which wo have entsrod upon, ia wretched, 
full of toils, sorrows, dangers, troubles, temptations. Uc not 
seduced with a delight in human life; heed the ihing^t 
that should be wept for in human life. The ni;w horn 
infant might first laugh before ho wept: why doth ha 
commence life with weeping? He knowcih not ycl how to 
laugh; why doth he already know how to weup? Bicause 
he hull) begun to enter upon thix life. But if he be uniong 
those captives, he here wccpcth and groancth : but joy will 
come. 

II. Ver. &. For ihe next words are, Tiirij lli-it sow in 
tean, shall reap iti joy. In lliis lift-, which is full of learM, 
let us sow. What shall wo sow? Goo<l worlis. Works of 
mercy arc our seeds: of which seeds the Apostle saith, 

<■«!. (1, Let v» nut be uearg in well doing; /or in tftir »r«*w» rre 
shall reap »/ wr- faint not. A* tee hare therefore oppnr- 
lunitif, let lis Jo ijood unto all men, espfviallg attto Ihent 
tbat are of the honschold of faith. Speaking therefore of 

2 Cnr.a, almsgiving il«elf, what saith hef Tliix Isaj/; he that suicelh 
sparin-jly, shall reap also sparini/lg. He therefore who 
sowclh plenlifully, shall reap plcnlirully : he who soweth 
sjiaringly, tdiiill reap aUo t«paringly: and he that liuweth 
nothing, shall reap nothing. Why do ye long for ample 
estates, where re lujiy sow plentifully i There is nut u widir 



A good ui/l tran sntv teilh tmaH meant, l9 

field on which ye can bow ihan Clirist, Who Iiatli willed Vna. 

tlial we should sow iii HimsKlf. Your soil is the Church ; 

sow as much u ye can. But thou hast nut enough to tlo 
ifais. Hast ihou tlio will*^ As what tliou harlst would he 
notliing, ir thmi hadsl riot » good will ; so do not despond. 
bc<:iiu$t; llioii ha»l nut, if tliou hasl a good will. For what 
doftt thou WW i Mercy. And what wilt ihou reaj) f Peace. 
Said t)ie Aiigt-Is IVacc on cnrth unto rich men? No, but. 
Peace on earth unto men ttf' a good will. Ziiccha^UB had a I-ot* 3, 
UioD^ will, ZacchiEiu had great charity. H» ciiteriuini^d ' 
|]iv Lord hospitably and with joy, and promised that he 
Would give the half of hi» patrimony to the poor, and wonld LukolS. 
restore fourfold if he had taken any thing from any man ; so ' ' 
lli»t ihou maycst undeisland that he retained the half, not 
(hat he might hoUl it as x vufe possession, hut that he might 
have some tneans of paying his debts. Ue had a great will, 
he garc much, he sowed much. Did then llial widow who 
cast her two fartliiugs inlo the ircaisury, sow little. Nay, as 
much as Zacchuus. For bite had narrower means, but an 
icqualwiU. Slic gave her two miit's with as good a will asl-<>k«^l> 
ZacchaMiE gare the half of liis patrimony. If tliou consider 
what they gave, tliou wilt fnid their gifts different; if thou 
luok to (he source, thou will find them equal; she gave 
whatever she had, and ho gave what ho had. 

IS. Suppose some one not to have even two coins; is 
there any thing still cheaper that we can bow, so that wc may 
reap ihathan-estf Tlu.rcis; Whosoecer nhall give a dUciple Mit-io, 
a cup of cold Kitler, shall not lose his reward. A cup of Mntki), 
cold water doth not cost two coins, but i^ had for nolhing;'"- 
nevcrthelcss, it soinctinies so happcnelh, that one man hath 
it, and another hath it not; if therefore he who hmh it give 
it to another who halh it not ; he Imlh given as much, if he 
gave what he gave with full charily, lie hath given as much, 
1 say, OS the widow in her two mites, as Zacchaeus in ihu 
half of hia property. For He added not without causu the 
epilbel cold to natcr, that he might show that the donor 
was poor. He said, A cup of cold water, that no roan might 
object on the ground that he had not wood to heat the 
water. tVhosoeter shall give unto one of these little ones a 
> Oxl. Mil. < B>TB a god will.' 




14 All oppiirtunitlet are mennt ofckarily, at well a* ricties. 

lS*i,si cup of cnlil water only, kIiiiU ih no tria lote Ms rtirard. 

^'Wliiit if he have not oven ihU? I,el him be without fuar, 

I. like 3, eron if he have not this ; Pence on earth unto men of good 
"' triU, Let him fenr this only, Ie«t he have the means and 
neglect to hestow Ihem. For if he have them aixl give not, 
he halb becomt; frozen within, his sins arc not yet lufltcd 
like the lorrenl in the south, hccause his will is cold. What 
do BO great good^ as we possess avail ? Fervent will cnmetb, 
now set free by the southern heat; though it have nothing, 
ihe wholo is reckoned unto it. How great things do beg- 
gars bestow upon one another ? Consider, my beloved, how 
iheir alms aro given. Verily ibey uuto whom thou dost 
alms BIO beggarjt, beggars want. Ye probably Ktlend to 
your brethren, if they want aught; ye give, if Christ be in 
you, even to struiigers. Diit if they arc beggars whoso pro- 
fession is asking alm«, in trouble thoy al!«o liave what to be- 
atow upon one another. God hatli not so forsaken them, hut 
that ihcy have wherein Ihey may be tried by their bestowing 
of alms. This man cannot nalk ; he who can walk, lendcth 
his feet to the lame; he who secth, Icndeth his eyes to the 
blind; and he who is young and sound, londolh his strength 
to the old or the inUrm, bo carrieth him : the one ts poor, 
tlto other is rich- 
Id. Sometimes also the rich man U found to be poor, 
and something is bestowed upon him by the poor. Some- 
body comclh to a river, &o much the mure dchcato as be is 
more rich ; ho cannot pass over : if he wcro to pass over with 
bar« limbs, lio would catch cold, would be ill, would die: 
a poor man more active in body eomeih up: he carries Ihe 
rich man over; be giveth alms unto the rich. Think not 
therefore those only poor, who have not money. Attend 
to every man in that wherein he wanlclh: for perb.ips thou 
art rich in this, wherein he is pour, and bauit wherewith thou 
maye«t help him. Perhaps thou Icndest him thy limbs, and 
this is mure than if thou iilioutdcist lend him money. He 
wanteth counsel, thou art full of eouniiel; he is poor, thou 
an rich iu counsel. Lo, thou dost not toil, nor losest any 
thing; thou givest counsel, and thou hast given alms. Now, 
my brethren, while we are speaking, yc are as it were poor, 
comgiared uuto us: and since Gud hath deigned lu give 



k 



w 



k 



JF^fn aU ikail be happy, alma loiU have no place. 10 

anlo us, we bcMow tlicrefore upon you; and wc all recsire Vsn. 

from llim. Who alono i* rich, llitis th«nrfi>ro the body of 

Christ Iinldeih itaeir; thiis iho kindred members are hdd 
Ingelher and tnsde one in charily and the bond of peace, 
when pach man gWeth what h« haih unto liliii who hath 
it not; in that which bo bath he is rich ; in that which tbc 
other bath not, be is poor. Thus lore yc, thus be ye 
affcclionvd unto one anodicr. Attend not solely to your* 
mIvcs: but to (hosu who are in want ai-oi,nil you. But 
because these ibinga take placu in iliia life with troubleit 
and can-s, fiiinl not. Ye sow in tears, ye ahalt n-ap Jii joy. 
Hem, my brethren ? When the fanner goetb forih wiih the 
plough, carrj-ing seed, is not tlie nind foinvtiiiieH keen, and 
doth not llie shower eomulimes deter him f Ho lookeih H> 
the sky, aeeth il lowering, shivers with cold, nevertht^lcKS 
gowth forth, and soweth. For ho fearetb le«i while he is 
observing the foul weather, and awaitin;; sunshine, the tiino 
may pass away, and he may not find any tbinf; to reap. 
Put not ofT, my brethren; bow in vinlry w«atber, sow good 
iWOtis, even while ye weep; for, Tlicj/ Ihal sow it* tears, 
lAaU reap in joy. They sow ihoir seed, good will, and 
good works. 

4. VcT. ft. They ttvitt on their troy and ttepl, entttitg 
their teed. Why did they weep ? Because they were 
among the miserable, and U'ere themselrcs miserable. It is 
belter, my brethren, that no man fthouhl he miserubic, ihau 
that thou ftliouldetit do alms, for he n-lio dcairuth that there 
should be sufferers in order that be may give alms, hath but 
a cruel compassion; just as if ■ physici.-in should wish there 
were many sick, that ho might exercise his art, il would be 
a cniel raedkine. It ia better that all should be whole, 
than that the physician's urt should he exercised. It is 
better therefore that all should hlissfully reign in that 
country, than that there should be objects for the exercise 
of cornpuKsion. Nev erthelexs, as long as there are objects 
for its exercise, let us ui>t fail amid those troubles to sow 
our seed. Although we sow in tears, yet shall we reap in 
joy. For in that resurrection of the dead, each man shall 
receive bis own s)i«ates, lluit im, tlie produce of his seed, 
tlie crowit of joys and of delight. Then will there be a 





p 



Ifi Afan, descending, '^ame to nvnd the good Samaritan' t help. 

Psalm jo^oiis triiinipli. when we shall Iniigh at tk'alh, wherein we 
'^""^^'(■roancd bcfon-: tlit-n hIuiII tli.n- say \o death, O di-nik, 
where i> ihy alri/t-y O deiilh, tchere it l/ip tliitg ? Bill why 
do lliey now rojoico? Because fheg hiinif their aheancn 
tcilh them. For lliep fcriit on their traif teeepiitg, and 
catling (heir se-cd. Wliy K-nxtiiii/ their seed? Because they 
thai miw in team, nhall reap in joy. 

15. In this Psalm wc hnrc churlly exhorted yon to do 
duods ofaliiiK, because it i« thence that we ascend ; and ye 
nee that be who aacvndeth, siiigcih (he song of slcp*. Re- 
member: do not loic to descend, instead of tn ascend, bnt 
reflect upon your ascent: because he who descended from 
'■ik'io.JoniMlein t" Jericho fell among thieres. If lie had not 
descended, he would not have fallen among thieves. Adam 
hath already deistcnded, and fallen among thieves: and we 
are all Adam. But the priest pattsed by,and took no notice: 
the Lgvitc passed by, and look no notice ; for the Law could 
not heal. A certain S^imaritan passed by, that is, onr Lord 
John 8, Jcsns Christ : for unto Him it was said, Sny we not tielt that 
' * ' Thou itrl a SJamaritan, and Ituxt a decH 'f He replied not, 
I am not a Samaritan; bnt, / have not a deril. For the 
H'ord Samaritan mcancth, a Keeper. If lie had said, I am 
not A Sam;irit.tn, Ho would have denied that He was a 
Guardian. And who else cotdd guard us? Then figuring 
the likeness: a Samaritan passed by, and had compassion 
l.,ikrio, upon hiui, as ye know. He was lying wonnded by the road 
Mni.23 side, because he had descended. The Samurtinn as He 
8", *o. passed by slighted ns not: He healed us. He raised us upon 
His beasl, npon His flesh ; He led us to the inn, that is, the 
Church; lie entrusted us to the host, that is, to the 
Apostle; He gare two pence, whereby we might be healed, 
^"^•'''■the love of God, and the love of onr neighbour; for on thene 
two com mil ndine Ills kany all the Law and the Propheti, 
He said also unto the host. Whatsoever thou xpi-ndent more, 
'Pro- when I Clime again, / will rrpiig then. The .\po&tlo spent 
siib<u. inoi*; for, though it was allowed unto all the .Apnsih-s to 
it'of'*. receive, as Christ's soldiers, pay from Christ's subjects ', that 
I'riKM. Apostlti, nevertheless, toiled with hiK own hands, and cxcu^oed 
V'Yhm ^^ subjects the mainlenonce owing to him. All this hath 
a, H. 9. already Imppenod: if wk have descended, and hat'e been 



This song of degree, uhg calitd Soiomon'i. 17 

wounded ; let us a.<ic«t)d, let uft sing, unrl tnako jiixigrt'ss, i» Vbk. 
order that wc loav arrive. *■ 



l»SALM CXXVII. Lit. 

CXXVI. 

EXPOSITION. 



^ SmiUM la th* Commnt I'mplf- 

1. Among all \hv Songs entitled the Song of degree§, 
ihU Ptuilm hath a furtlier adilitiun in tlie titiv, tlint it 
ia Sotomon't. For thus it is oniitled, A Sony of' degrees 
o/SolotaoM. It hath tberefure aroimud our attonliotit and 
caused ux to cnquiro the rcasou of this addition, 0/Salomon^ 
For it is needless to rvpuat cxpliuiiiiions of lh« olhor words. 
Song of dogrees; for much lia& been said on tliiH stdiject, 
for the voice of one nxccndiiig sini^elh with feelings of piety 
and lore for that heavenly Jerusalciu, for nhum mc sigh 
while abiK'iit fniin her, and wherein we shall rejoice on our 
rettira from our wandering. Every man who in amnnditig 
ascendetli towards her. Every man who is losing ground 
fallcth away from her. Think iint that Uiou doacendest hy 
thy feet, nor seek to rise by thy feet; hy loving God, thou 
riaett; l>y loving the world, thou fullest. These then are 
the songs of those who love, who bum with a sort of holy 
longing. They » ho ning these verses from their hi;urt hum, 
and their ardent heart is discovered also in their conduct, 
in good con versa I ion, in uorks according to the conmiund- 
ineiita of tiod, in contempt *of temporal things, in love of 
things eternal- I will now explnin to yoiii beloved, as far as 
the Lord shall allow ine, the meaning of tho additional word^ 
5o/omon'(. 

2. Solomon was in his time David's son, a great man, 
through whom many holy prcceptu and healthful admonttioiiH 
and divine mysieriex have been wrought by the Holy Spiiit 
in the Scriptures. Solomon himself was ■ lover of women, 
and was njrcled by God: and this lust was so great a snare 
unto him, that he was induced by women even tu sacrifice j KinKn 
to idols, as Scripture witiiesnelh concerning him. But if, by "•'■*■ 

vot. VI. c 



^ 




1 8 Chr'ut the true Peace-maker, and JtiilMer of (iod't Temple. 
P»*i-M hi« fall wbnl was dclivvrcd iliroMirli liiin were l)l»ltv(l out, 

CXWII. 

it would be judj^ud that be had hiniscir doli>erud these 

precepts, and not thai ihey were delivered tUioiigli him. 
The inercy of God, therefore, and His Spirit, excellently 
wrought thai ivhatever of good was declared through Solomon, 
might bt! iitlribitted uulo Ood; and the muii'« hiii, unto the 
man. What marvel that Solomon fell among God's people? 
Did not Adoiii f^dl in t'arudise? Did not an iingcl fill from 
heaven, and become llit- duvil? We are llieiebj- laugbt, 
that no hope must be placed in any among toon. Sinco 

1 Kingn that verv Solomon had built a temple lu thi! I^ird, in the 
type and figure of the Chureh which was to come, and of 

Joiiaa, the Lord's Body; nhencA He sailh in the Gospel, Desfrny 
thia Temple, and in l/iree flays I will ratsp it up: since 
then Uc had HimKtOf built, I nay, this Temple, the Tmc 
Solomon, our Lord Jesus Christ, the True Peacemaker, 
built unto llimself a Temple, l-'or the name of Solomon is 
interpreted to mean peacemaker: now He is die True Peace- 

Kph. 8, maker, of Whom the Apostle saiili. We (< our Peace, Who 
■ bath made both one. lie is ihe True I'eaeemaker, Who 
joined together in Himself lu'o walls coming from ditl'erenl 
sides, wherein He became the chief Corner Stone, bolb to 
the believing host who came from circumcision, and to iho 
believing people who came from the uncircuuicisiuu of the 
Gentile*; Ho made one Church of two nutiunit. He became 
unto tliem a chief Corner Stone, and for this reason was the 
True Peacemaker. Since, therefore, lie ix the true Solomon; 
for that Solomon, who wa« ihc son of David of the woman 
BerKHbe, the kio» of Israel, was the figure of this Peace- 
maker, »lien he built the temple; (hat thou maresl not 
think he who buill the house unto God was the true Solomon, 
Scripture Khewliig unto Ihee another Solomon thug com- 
mences this Psalm: (vcr. I.) Except the Lord build the 
kOHKf, their labiiur ix hut Imt that build it, llie Lord, 
therefore, buildeth the house, the Lord Jesus Christ bniUleth 
His own houite. Many toil iu building: but, except Ho 
build, their Inhour is but lost that build it. Who are tbey 
ivlio toil iu buildiug it ? All who preach the word of God 
in the Church, the niiui^lers of God's uiysleries. Wc are 
all running, we are all (oiling, we are all building now; and 



Hi* MinUlfm huilil and keep guard aitJer Jlim. 19 

bvforG tiH otiiere barr run, toiled, ami built: but trxcepl the VtM. 
IjCtrd build the hoiitie, their liibour is but latt Unit build if. 
Thus the Apoattes seein-^ some fall ; and I'atd in partictilar 
MUli, Ve ahterre dtti/x and manllm iiiid tinipn and i/vitTH ; G»\. A, 
I am afraid qft/on, lest I have benloired upon you labour in ' ' 
mtH. Bvcaiixv bv knew thnt lie biinjiolf wis buiUIed iiiwjirilly 
by the Uoni, he bewaikd iheoe men, in tt);ii lie liiid liibourcd 
ID win for iheoi. We, therefore, speak wiiboul. He bnildelh 
within. Wc can obseivo with what alteiition ye hear us; 
He alone Who Vnowetb your thuUf^bts kauutttli whiil ye 
think. He Himself buildelb. He Himself admouishetb, lie 
HinMcIf opcnvtb the inidersiauding. He flinixelf kindbali 
your under&lauding unto faith ; iieveTibclcBs, wc also toil like 
M-oriimcR ; but, except the T^trd build the hi/line, their Uibour 
i* but hit that build it. 

8. But th&t whieb is the liouve of God is hIko a city. For 
tbv houim of God is thv ]ieople of God; for thi: Iiou&u of 
God is the temple of God. And what doth the Apostle say? 
The temple of God tit holy, which me ye. But alt tbeiCor.s, 
faithful, who urn ibe house of God, not only those who now '' 
exist, but ibose aluo who bare been before us uud have 
already slept, and tliey who are lo cotne after us, unto ibe 
vrorld's end, innumerabk' hoiits of the taitblul gaihered iiiio 
i>ne body, but counted by the Lord, of whom the Apostle 
aaitb, The Lord ktiowelh them thai are fJii; ilmse gruins!Tiin.3. 
of wbvat which aa yet groan among the cbalf, which will ' 
consiitule one toawi, when the floor shall in (lie end have Mm. n, 
bcvii winuowod: tlie whole number of faithful Saints, destined'^' 
to be changed from ihe human state, thai they become fqual 
with the AngelK of God ; lbvin»clvcs joined unto the Angels, 
who are iiu longer pilgrims, but are awaiting us on onr 
return from our pilgriouge; all mnke together ono bousu of 
Ood, aiid one city. ThtK \* Ji-nisaloin : she hath gourds: 
OK ahe hath builders, labouring at her building up, so aUo 
bath she guard)!. Tu lliiH guardianabi|i these words of the 
Apuslte relate: I fear, lexl by any means, as the set pim I iCot.W, 
be^ui/ed Efv throuyh his nalililly, sii your minds xfioald be 
corrupted from the simplicity ithich is in Christ. He was 
guarding the Church. He kept wulcb, lo the ulniost of bis 
power, oTcr those over whom he was set. 'J'he Bishops also 

C3 




30 Bithopi watch tfithotit, Chrht alone leri witftin. 

PsiLu do this. For s liiglicr place was for tliis reason given tlie 

— ' Bishojis, lliat tlit-y might be llioinsr;lr(.'B llie sujieri ntfiideuW 

ami as it v»eru llie guaciliana of llie people. For the Grtwk 
word Episcopus, and the vernacular Supurirm-ndenl, are the 
snrae; for ilic Bisljop siipeiintends, in that In* looks over. 
As a higher place is B>>§ignc(l to the vinedresser in the 
charge of the vineyjtrd, fti> alio lo ihi: Rii-liops n inure exalted 
staiiou is iillutted. And a pfnlons accoinit is tendered of 
this high station, except we eland hero with a heart that 
causelh tis to stand beneath your feet in hntnility, and pray 
for you, ih.it He Who knuwelli yonr minds may be Himself 
your keeper. Since we can sire you bolh coming in and 
going out; hut wc an; so unnhlc lo kcc whnt ivcv- llie thoughts 
of yonr hearts thai we cannot e»en see what ye do in your 
houses. Wnv. then can v.k guard you i As men : ns far an 
we are able, as far as we have receivml power. And becauso 
we guard you like men. and cannot guard yoii perfectly, 
shall ye therefore remain without a keeper? Far be it I 
For where is He of Whom it is said, Ejce/il the l^ird keep 
the citij, the tcalchmun trakelh bill in vain? We are 
watchful on our guard, but vain in our walchfitlnesd, except 
He Who sec'th your thoughts guard you. He keepoih guard 
while ye are awake, Ho keepelh guard also whilst ye arc 
asleep. For He hiith once slept on llie Cross, and Iiaih 
P«. 191. risen again ; He no longer sleepeth, i\e ye Israel: for the 
Kevfier of hrnrl tiritlicr xlrv/irlh nar itliimhi-.relh. \\-n, 
brelhi'en, if we wish to bo kept bcnealh the shadow of God's 
wings, lei ns be Israel. For wc gnard you in our ofTicc of 
Niewatds; but we wish In he guarded tngedier with you. 
We are as it were shepherds unio you; but beneath that 
Shepherd we are fellow-sheep with you. Wo arc as it were 
your tettchcrii from this station; bul licni-atb Him, the One 
Master, wc are schoolfellows with you in this scliool. 

A. Ver. 9. If wc wish to be guarded by llim Who was 
humbled fiT our sake.*, and Who was exalled lo keep us, lei 
ns be humble. Let no one assume any thing unto himself- 
No man huth any good, except he hath r»-eeived it from 
Him Who alone is good. But ho who chooselh to arrogate 
wisdom iinio himself, is a Too). Lei him be hnmhlc, ihut 
wisdom may com*, and may enlighten him. But if, hefort 



It it in rata to rite before light, i, e, before CArUt. 31 



a*. 



wisdom cometti unto him, he ima^ne ihiit he i* wise; ho ^bb. 
riiHill) lirfiiru light, and iviilkctli in ditrkni'ss, Whul cloth lie 
bear ill this I'.tiitni? // ix Out h.tl luhimr that i/r bas(e lo 
rite up before dawn. What Tncaiielh ihU? If ye aritu; 
bvroro light uriMilh, je miiKl nvvAn Iokc your labour, 
becuu»« ye will be ia the darlt. Our light, Cliri«i, hath 
ariscD; it is good for thvi- tn ri«c aficr Christ, not to risa 
licforv ChttnL Who riso before Christ } Thiy who choose 
to i>refer I hein selves to Christ. And who are they who ni«h 
to prrfer thcmK«li'e« to Christ? They who wish lo be exulted 
lierv, whi-rc He was hwrniili--. Xjii them, ihercforf, bu humble 
here, if they wish to be exalted there, where Clirist is 
exalted. For He Nsith of thosti who hail clung in faith tmto 
Him, among whom wo also are, if we too believe on Ilim 
wilh a pnre bean : Father, I tfilt that llteg aUo, u/iom Thou ■'°l"> "> 
kaxl f/iivti Me, be teilb He where I am. A great gift, a 
gnial grace, a great promise, my hrclhrcn '. And who dolh 
Di>t wish to be with Christi, where CliriJil is? But ChrtRt 
is DOW exalted ; dost ihou wish to be there ubere He is 
exalled? itc lliuti hiimbl'.-, where Ho also was humble. 
On this account tiie Light Hiniudf suiih unto ihcm, 7'A<^ ^^M.iO, 
ditciple w uot aioee Am Ma.i)er, nor the servant above his ' ' 
/Atrd. The dtscipk-K v>lui wished to be above their Master, 
Kiid tl>e s«rvantii whu wished to be above iheir I^rd, wished ' 
to rise before light; their labour waa lost, because they 
went nut forth after the light. To them, therefore, this 
F>ahn saitb, // is /-ul tout labour that ye riae before daicn, 
Sucb wen; the sons of Zebedco, who, bofurc they were 
humbled nceortling to the Lord's Passion, were already 
choosing UiemKelvcs places, where they might sit, the one 
on l)ie right hand, the other on the left; thvy wished to liso 
before dawn ; for ihia rvason iheir lubour was lost. 'ITie 
Lord recalled them to humility, when Ho heard this, and 
said unlu ibcui. Are y« at/le to drink vf the cup that I nhalt Mm.so, 
drink I'f^ I came to be humble: and are ye wishing lo bo 
exalted before Mc? The way I go, do ye loUuw, He sailh. 
Fur if ye choose to go this way where I do not go, yoiir 
labour is lust, in risln>; before dawn. Peter too had risen 
belore the light, when lie winhed lo |{ive the Lord advice, 
deterring Him from sulTuiing for us. H« had spoken of His 




52 Cirutiant must follow Ckri.\t Ihmuijh humiliation 



I'Hiini Patwiiii, wlii^rciii we were to be saTed, of hiimiliatTon itself; 

- fnr He siifferecl humbly: wlim, llitrefore, He was forelelling 

His destined Pii^sKni, 1'«'Ii.t was ularmcd, though he hud 
called Him, a litllc before, the Son of God ; he fuared lest 
He should die, nod sfiid untu Him, ft- it far from Thee, 
Lord: thin shiill not bu uiilo Thee. He was wishing to rlsa 
before the Light, and to give cuiiiisel unto the Light. But 
what did our Loril do? He caused him to rise after the 

MaLl6, Liuht: Oitl Ihi^f bekittd Me, Satan. He was Satan, liecause 

■ lie wished to rise before Light. Gel thee behind Me: that 

I IHh^v precede, thou imivoat follow; wlieie I go, thc've thou 

mayo^t go; and inayest not wish lo li^ad Me, where thon 

woiildest go. 

5. The I'sidiH then »ailh niilo those who wished to rise 
botbre light, // ix but loul Uibnuf Hull ye husle lo rite lieforc 
tight. When shall we mc, then? When we have been 
humbled: Rine after ye have iHten. Kising sigiiifieth 
exaltation: silting »igiiiliclh liuinilily. In some passages 
Kitting is undcrsiuod of judging in honour, in others it 
meaneth bnmitilj. How doe* sitting signify judging in 

MM.l.i.hononr? I'c shall ail upon tirelie t/iroriefi, jiidgiriy the 
tttetiie Irilirs 'I/' /vact. How is sitting a sign of humility ? 

John 4, ,4boMl the iti.rth hoiir,Jeiius l/einy wearied, sal upon the well. 
The Lord's weiirincs* was the weakness of the Ijord, the 
weakness of Power, the weakness of Wisdom : but this very 
weakness in hnmihiy. If thei'efori; He Kat down from weak- 
ness, thai silting down signifiKlh humility. And this His 

tcor.i, silting, lh.1t is Hin humility, saved us; because, The weak- 
tutKK of God is stronger than mm. He thprcfi>re sailh in 

r*,13t), a certain Psalm, Lord, nioit kiiowesl my donn-'iif ling, and 
mine up'risiny : that is, my humility and mine exaltation. 
Whv then do ye, O sons of Zebedee, wish to be ex.ilted 
before light i For let us ihu.t speak, and rather make men- 
tion of them, who are not angry with us; for these thing's are 
written concerning them for this reason, thai others might 
beware of that pride for which they were corrected. WliV 
then do ye wish to rise befiire the light.* Vour labour 
M lout. Do ye wish to be exalted, before ye are hnniblcdi 
Your Lord Himself, Who is your light, was humbled that 
He might be exoltvd. Hear Paul Maying, H'An btitiif t« the 



I 



I 
I 



Sens 0/ ZeMfe taught not to seek honour at once. 2ii 

/hrm of Gad, thoMi/lil it not robbery to he equal with Omf. v%a. 

How wan ii not robbery in Him? Ik-catise it was His — ^ — 

nadire, bcciiii»«! Hu na.'t born fur {Wis, tliiit He might bo 

equal witb Him by Whom He was begotten. But what ()t<l 

He do? He mailr Ifitnxr}/ of no ivpufaiion, aud took upon Phii.j, 

Him the form of a xeiniut, and tea* matltr i« thu liii^tirint ttf'^' "' 

meia .* attd bting found in fatthion m a man, Ih iiamfiled 

Himtelf, nnd imcume oh^ient unto death, rrm thu death of 

the Croit. Thi§ is His silting;. Now hear of His rising 

again. IPTurrvforv God also hath hi</hlff vxatird Him, and 

giren Him a mime which is alfire eii-rff name. Ye are now 

haslening unlo that name : rise, but after ye bave sal down. 

Yc wish to ritic: but first sit: and rising from humility, thou 

reacbeitl the kingilom. For if ihoii art in a hnny to rc^acli the 

kingdom, thou fjllcst from the kingdom before ibou riaesL 

Are pe able, Ilciiaith, fo drink- of the cuptthich I shall drink 

off 'ITicyreplv, fVe are ahte. Heanswereth, IV *An// rfWni MBt.ao, 
, 34. ^ 

iNi/rwrJ of ,Uy Cup, but to stl on My riijhl hand and on My 

l*ft, tt not Minr to j/ii'ff unto yon, lint it w prepared of My 
Father for others. What meanetb, It is not Mine to give? 
It is not Mine 10 giie lo the prouit : for such they as yet were. 
But if yv wiKh to receive this, be not what ye are. It is pre- 
pared for others: do ye beuoms others, and for you it is pro- 
pan-d. What meaneth, Become others? Do ye who already 
wish to be exalted, first be humbled. They therefore under- 
stood that hiunililv would bcocfic tbeni, and were rebuked. 
Lt^t us loo therefore Hsttn lo thi», for ihix I'salm givedi us the 
Barae lexsoii in lhe»u words : Rise after pe have sat down. 

6. Bui )esl any one shoidd imagine that ho sttlelh that he 
nay be honoured ; that he might shew thnl by this sitting his 
inlent was to enjoin liumilily ; that no man might suppose 
that he was ordered to sit cither for judgmenl, or bauquetting 
and rejoicing, ami thereby seek a higher pride; to signify 
humility he hath added. Ye that cat the bread of yrief. 
Tliey thetufoTv cot the bread of grief, who groan in tliis 
pilgrimage. They are in the rale of tnixrry. For God 
pUtctth atcettdiny ntep* in the heart. Where balh he placed 
them? He hath »el, snith the Psaliniat, «'(■/)« of anvnt i« P-i. fl4. 
Am liearl. Who? God. If stops of ascent in the heart, ' 
therefore thoy sing the Siing of steps. Let us be humbled in 



^m ihcrefori 



94 7^9 ChurcJi/rvm Chrixl dj/tJiff. as Eve from Adam Mlefjying. 

P«*tiii (hu w-orld, let u»» ascenil. Mow? in ihe heart. Because 

llio nacoiU of llie heart ilscll" risclli from iliu vale of miBcry. 

/b tlie ivifc, saitli lie, o/mitery. \n tlie mountains «i-c erett, 
ito On the valicj's Kit : for b v vallejH are lutanl the low spota 
of the earth; while hills ^ij^nifv the cmiijeiict^a of lower 
heif;tit than iiiomitiiins: very high upola of the earth are 
Ciilkti iiKJUntainn. It in not enough ; he saitli not, rise from 
the hills; nor, from the plain ; but, froiii iho valley, meaning 
soDiuthing more lowly than the plain. If therefore thou 
eatcat iho hread of xrief in the valley of misery, and sayest, 
PmZ^. Jljj/ teiits hii'V l/ten wij mt-al duff nnii trtyht : while lliey miy 
unto me, U'here is how thy God? tliou risest rightly, 
because llion hnst Knt clown. 

7. -And as if thou shouldcst say, When shall we rise ? we 
are ordered now to sil: when will be our riiting? When iho 
Lord's wan. l-ook unto Him. Who went before ihcc: for if 
thou hecdc&t not Uiin, i( in /os( liihoarj'or thee lo rise be/ore 
datcv. When was He raised? When Ho had died. Hope 
therefore for thine uplifting after thy death: have hope in 
the retiuireclion of the dead, because He rose again and 
awondcd. Hut where did He sleep f On the Cross. When 
He slept on the Cross, He bore a "ign, yea, He fulfdled 
what had been signified in Admu : for when Adam was 
Gfn- >> asleep, a rih was drawn from hin), and Kve was created ; so 
also while the Li>rd slept on the Cross His side was Irans- 
Jdhtiis, fixed with a spear, and the Sacraments flowed forth, whence 
the Church was bom. For the Church the I<ord's Bride 
wnK created from HSh nide, us Kve was civalcd from the side 
vf Adam. But as she was made from his side no otlierwise 
ihaii while sleeping, so the Church uux crtialed from His 
side no otherwise than while dyin^. If therefore Ho rose 
not from the dead save when He had died, dost ihun hope for 
exaltation Have ufier this life? But Ihet this Psalm might 
tt^ch thee, in com; thou shouldcst ask, When shall I rise? 
perhajiH before I hare sal dowu ? he addeth, It'Jien f/e hulk 
yivett Hit helmed ultep- God givelh tliis when His beloved 
have fallen asleep ; then His beloved, that is, Christ's, shall 
ii«e. For all indeed shall lise, but not as His beloved, 
'i'herc is a rcsuneciion of all the dead ; but what saiih the 
• Oxf. Mn. ■ ihBl «■ inoj." 



Our riaing from tleep. CkilJren of the splrilaal Eve. 95 

Apiwtiv ? (frV tkaU alt rUr, fml hv »hiiU not alt be changed. ' 
Tbey risi; iiiilo piiiiiiilimiitit: we rino as our l^inl ruiH-, lliat - 



I 



we uiiiy Tullun uiir llcuil, if wc arc moinbuis of Him. And is, &i. 
if <re are tQ(!ii)l>L*i'a of Hi-t, ihcii are »« His bi-lovvd ; tliuii 
peruinuiti irnti) us that resurrectioD which went before iu ilie 
Lord, »o tliiit ihu Light rose bvforc us. wc afti?r ihe Light; 
because it is but Jost )jtbi>iir for uh to rise beforu liKlit, that 
is, la s««l( vxallalioi) before wc die; since Christ our Light 
WHS not exalle4) in l)iv flexb, liatc after Hi: hiid ditd. Cun- 
attltilvil ihun His members, and in Hia members Hiti beloved, 
when vtc liAvu received onr sli-cp, tlicn shall we rise in the 
refiurrvc'iimi of the (lend. Omrhwth risen from ihu dead, to dio 
no more. Lazarua rose, but lo die: the duuj^bierof the riilerJohnll, 
of the Synagogue rose, but to die ; the widow's son rose, but Mnn.9, 
lodie; Chrii<t n>KG, nomore todie. lIcurthL- Apostle: Chrinl^^- 
bcinif raised from the dead dieth no more; death halh no more is. 
dominion uirr Him. Hope for such a rcsiirri-ctioti ; and for^ ""' ' 
the sake of this be a Cbrtiili.in, not for tlie t>al<e of tlils worhl'tt 
happiness. Fur if thou wish to be a Chrisliun for th<! siike of 
Ibis world*)) hajipiiiesti, since He thy Li);ht >i()Uj|;lit nut worldly 
happiness; ihou art vvishint; to rise before the lights thou 
niiisl needs continue in dnrknenA. Ite changedi follow thy 
Light ; rise where' He loae again : first sit down, and thua 
ri»e, trAf^u //«■ gipelh His beloecd sltvp. 

8. Vor. 3. As if thou shouldest ask again, Who are the 
Irehtved? /a>, cbiidrai, l/ie reward of the fruil of tint 
troiffb, nue nu hrrittii/e of' the l.orW. Since he sailh, fruit 
of ihe KVrinA, these children have been born in travail. Thero 
» A certain woman, in whom whul was suid unio Kve, in 
aorri/w shnll tlion briny forth t.ktUlrvn, is shewn after a 
spiritual manner. The Church beareih children, the llrido 
of Christ; und if ifhe bcureih ihnn, Khii truvailelh of them. 
Iu 6gitre of ber.Eve won called also the Mother of nil lir in g.Gra.i, 
\\v who *;iid. My little (hildreuy of whom I truiinl in birth f•^^_ ^ 
again, unlit Chriit be formid in yon, was amongst ihe'*- 
members uf her who iravailclh, Uut she travailed not in 
vain, imr brought forth iu vain: theii^ will be a holy sued 

* So (lif. M>«. 'qua rEimrii^lL.' cUitdfrii, lliu bciitiiRc "t (hu Loril, u 
Bta. ' iguiir. ■utfvxlt.' iho rtwkril at ihc f'uit i>t ihc mmb.* 

■ Prrli*|» ba tat«uil« to rcsil ll, ' l.o, Hiking * ttlii* roc*l>te. 




96 7%e saiitU the rtward oj the Church'* travail, 

P«*t,M at llie rtjsiiircctiou of tlie dead : th« rightcoiis who arc at 
— ■ — ^prcsL-nt si'uKcred over tlic wliolc urorlJ shall »t)oiiu<i. The 
Chiuxh j^riiutu'lh t»r them, Uitt Church iraiaileih of ihcio ; 
" but in that rcaurri-clion of iho dead, the ol^Kitriiig of the 
Church shnll u)ipvur, pniii nii<l groumiiR i>hall |>a»a avray. 
And what shiill l)e unUI ? f.o, chitdien, the reKnird of the 
fruit of the u'ontf/, are an bentnije of the Lord. The word 
frtiit is in the powtcssivv cnsc''. ll is 'he reward of thtr 
fruit of the »i>iiil. Wlmt in thin reward? Kesurrectiou (rom 
the (lead. What \* this rcivurd ? To rise, afior thou h«st 
sut <Uiwrii. What i^t this reward i KLJoicing, after thou haU 
eaten ihe bread of sorrow. Of what wonibF Of the Church: 
cipD.aa, in whose woinh, for Kcbt-ccu was ht-r type, those two iwitiK 
as two people siTore. One mother contained in her womb 
brciltnn, who (li>«gri'cd bi-foro iht-y were bom; thvv axilali-d 
their molhtr's womb with internal discords ; she groaned, 
and snflcTcd violfitcu ; but wht-n sho brought forth, idic 
discerned what t«ins she had endured «heii pie^ant. 
Thus iilso now, bicthn-ii, a« long as groan" are given niHo 
ihv Chureli, as. \on^ uk the Ciiurch travaih-lh, there are 
within her both good and evil, Unt the fruit of the nomb 
M»[. I, was in Jacob, for his niolher lored him. Jacob haiv I laved. 
Bom. 6 ""'^ God, but Ktau hatv I haled. BoU) went forth from 
13- one womb ; one deserved to be loved, the other to be repro- 
bated, lier fruit uill bi^, therefore, among the belored. 
TTie fruit of the nomb, therefore, hath a reward. 

0, Ver. 4. Like an the arroun in Ihf hand of Ihe miijhly one, 
crvn to are the children of those thai are shot out. Whence 
hnth Kptung thi.i htjritage, bretbnni ! Whence hath spnmg 
Ko immeraiiN a heritage, as that wheieof be saith at ihe end, 
Lo, children, (he retrard of the fruit of the nonih, are oh 
heriliige of Ihe Uird'f Some have been nhot out from 
tlie Lord's hand, as arrows, and have i^one far, and have 
filled the whole earth, whence the 8<iints spring. For this 
P«. 3, 8, i» ihe heritage whereof it is said, Denire of Me, and I shall 
give thee Ihe tieitlhen for thine inhcritttNCe, and the utter- 
moil parln of Ihe en r I h for thy posneKxion. And how doth 
this poxaeskiou extend and incn-ase unto the world's ulter- 
Uiost parts } Because, like ax Ihe arratc* in Ihe hand of the 
* ' BnjuB fraotAi, non bJa fiaetaa,' 



ChUdreu «/ fhott thol out, succexsort of (Ae /fpfixtfet. 27 

tniifkiif one, even to are the ckililreit oftfione that are $hol out. Vrr. 
Airruws are ulint forUi I'rom the bow, anit ihc fimngcr itie — ^ — 



arm which hntli ii«iil ii fori)), lliv ranli^r llicl)i the nnow. 
But «hHl i» MroDifcT than iho daniiig of tliv L<>rd^ Frnm 
His boir He sendeth farlh Hiat Apostles: there could not 
be a s)>o( left where an arrow shot by so sironji; an arm 
would not rviich; it hath rvachrd iiDtn tht; iiltvnnnxL purCM 
of the earth. The reason U went no farther vaR, that there 
were no inon; of the human race beyond, ('or lie hath 
Bucl) strength, that ui en if ihorr were a spot hevond, whilhcr 
the arrow could fly, He would dart the arrow thither. Such 
«rc ihu children »f thof^t.- who an* shot forth as they that are 
rfiol forth. 1 1 hath l»e<-n a qnusUnn rc)i|)('CtinK thin word, 
agitated by tbost.' who bel'ore us have ireale<) these anbjecU, 
why they arc cultnl children of ihoKC who have been shot 
forth, or who arc to he understood hy the Konx of Uioki? who 
have bc<eii shaken forth ; and to some it hath appeared, as 
I liftTv juHt sftid, that the c'hildr<-n of those who have been 
•haben forth, are the children of the .Apnailu-K. 

10. Bvlored, listen for n short season. The question hath 
been raiwrd, why the Aposilcs arc ' sfioC or * .i/iakitn' out: 
tome allege, that they are thus styled, becanse the Lord 
e'ljoined tlicin, H'Arn yif ifeprirl out of thai houitr, or of (hat Mai.ia, 
«7jr, KJiakt! iff the dux! from off" your fret. Another stailh, * 
Ihcy ought not then to be called the sons of those who 
bavv Imimi nhalcen fuilh, but the son^i of those who shake 
out; for the Lord made (hose nnto whom He satd, fihake 
offthr </««/ from "ff >/niir fi-H : nhaking out, not shaken off". 
Me indeed who before ns tiealed this auhjecl, wished with 
BUbtiliy to contradict the foregoing opinion: nevLTtheless 
we, with the Lord'it help, M'oking in whnt ncnse they might 
ri^ily be called shaken out, uiilo whom our Lord sailh, 
Ifkake off Ihc tiiml from off yoitr fpcl, find that ihcy can 
Ihus be termed without absurrlity. For although they them- 
selves »hook off, they shook thcinselveit onU 1 mean this: 
he w)h> shaketh nut, either shakoth himself out, or something 
else ; if he shnkelh ofl' any thing else, he shukctli out, he is 
iiot Khukcn out ; htit if he .thdke out himself, he both shukcih 
out and haih been shaken out. Listen, 1 will say this more 
clearly, if I cun. If he fhuku out any thing else, he sJiakelli 



1 




p 



28 J%9 PnjiheU, thaken out, reveal Gospel tnytteriei. 
rs«LM out, and i« not fliaken out; If he be HhakcD out bt' another, 

CXXt'lI , 

' ''he is Mhal(t'ii out, anrt dotli mH shake oni; bul if lie shake 

out hiinHt^lf, he »hali(;th uul, because he shakeih out himself j 
and U shaken out, because he is sbiikcn out by himsiclf. 
A quesiiini, ihcrefore, is raised, whom ihe Aposlles ^hook 
out ? Thcm»clv«», siu'L'lv ; fur thej* shook ofl' dust fnim their 
own fevl. Bul some one saith, They shook not out thein- 
sclrcs, but the dust, TItis is clearly a cavil. For wc say, 
thai somi-thiiig is xhukeii out in tiro ways: either that which 
is sliuken out ihencei or that whenco it is shaken out. For 
Me say both the dust hath been shaken out, and the 
garment hath heun tihaken out. Some bohl and shake the 
garment; and thence issneth diisi, that had clung unto it. 
What sayesl ihoii of the dust? The dust hath been shaken 
out. What huyc&t thou of the garment ? The garment lialh 
been shaken out. If, ilitieforc, both that which issneth forth 
froTD ibe abakitig, and that from which the dust issuclh forth, 
is &aid to be shaken out; bolh the dii!«t hath been shaken 
out, Riid the Apostles have been shaken out. \^~by then 
are not the cliililren of Ihiise that kitee been shaken out, 
called the children of the .Ijiosllesf 

11. Bul there is another opinion also which we on;.tht nut 
to pass over. For pcriiaps the words are rather obncurely 
expressed fur tbiH reason, that they may call forth many 
undei'siandingx, and that men may go away the richer, 
becuHKe they havi; found thai closed which niighl be opened 
in many ways, than if they could open and discover it by 
one interpretation. Wesay aUo that any thing is shaken outi 
that what is perhaps conct-aled uiav come out thi-tice. For we 
say with one meaning that a ganoent is shaken, (hat they 
may shake out dust tlience; and in anotlier i^cDse we say 
that a !^ack is shaken, that what lay concealed within may 
iKSue forth. I understand therefore, brethren, b« far as 1 am 
able, lliat perhaps tlie Apostle» iheniselfes are styled the 
Kunt of tho!>e uho have been sliiiki-n out, the »ons of tho 
IVophcts. For the Prophets comprised closed and covered 
mysteries: ihcy were aliaken, that they tnighl cumo forth 
ihcncc niaiiircstly. Suppose then-fore, a I'ruphct to have 

I*. 1,3. Kuid, as one truly suitli, The o^ inoiiclh hit vtrtter nnd ihe 
asshU uiasfer't crib: but Israel ttolh not know Me. This 




Jliddtn meanings; the Ox, the Jew; the Att, tko OentiU. 99 

tllustntion Cometh bcforu my mind nt present, to spc-ak of a Vii. 
prophet; ha<l snoihcr occurred, I would htivt; nddnccd it, *' 
Wben a man lie:irt-th tiiis, if lie think of an a&s and an 
ox. and cattle, and beasts of burden, be vijll bi- truiting an 
inlciior meuning in its outward ufpctt, ignorant of the latent 
Mnw. The fls» and thv ox sij^iiy sonicthin);. What ibun 
is said unto a man wbo irisheth to know bow to preach the 
truth? Wail; what ihou art touching is closed, Kh.iktt nlT 
tlic cormugi the Prophet concvuls somelbiiig beneath tbia 
Tflil of bniguage; be meaneth Aomdhing by the ass, sonie- 
thinjt by the ox. For the ass, figuring the peoplu of God, is 
God's beast of burden, carryitig tliu Lord its Rider, that it 
may not stray in its path: and that ox whereof the Apostle 
saitb. Thou shult not muzzle the moiilh of the ox t/ml Dvoi. 
trcaiMk out the corn: dalh Gud take care /or oxen, ho asks, , cor 9. 
or taith He il atlngether for our takes? For our saicfig,^.lo- 
he saitb, without douht ihi» is urilltti. Every [)reacher of 
God's Word, therefore, waraetb, cbideth, frightenelb, thiesh- 
clb the Roor, and fiUetli Ihv office of ibe ox. The ox 
came from tlie Jent>' nation ; for thence came tlie Apostles, 
Preachers: the ass came from the nation of the uncircnm- 
ctKcd, iliat IK, from tlie G«ntiles. Me came to carry the 
I»nl: and therefore the Lord sal upon an ass that ncier 
bad carried man ; since the Law was not sent to the Gentiles, 
Dor the PropbcW. Sini-e tberefvre our Lord Jesus Chrivt 
Willed to be our meat, and on this account was laid in the 
tnanger at llis birth, the ox kneip his otencr, and ttie 
tu» his mastvr'a crib. But would these meanings issue forth, 
unleits the bag were shaken out? Except the prophecy 
iDvolrcd were sifted wiib diligeuce, would ih^ coiieealed 
meauings come forth unto us? All these meanings were 
therefiirc closed before tlie Lord's advent, llie Lord came, 
and shook out ibi-se bidden meanings, and tbey were made 
manifest; the Prophets were chakcn out, and the Apostles 
wero Iwrn. Since tbtn they were bom of the Prophets who 
bad been shaken out, the Apostles are sous ol* those that 
were shaken out. They, placed as the arrows in the hand 
of tlie giant, have reached the uttermost parts of the earth. 
How rauBi it needs be said of the end, />>, children, the 
rtteard of tfu; fruit of Ike icomb, are the heriitu/e <if th« 



^i 




I 



30 Jtltuil^ Iff thvse whose dettre is for true good. 

Hmlm L/ird. IVcnnsd tlii* hcrila^- is gatltcrc;<] from the utlermosl 

' parts of ibe i-arlh : beiiiiist!. Like an Itin arrowx in llie hand 

of the mifflitu one, eriii so tire the children oflfiein f/iat are 
shaken anl: iliiit is, the ApOMllcn ibc sodk oi' the Proplicls 
Imi-p been like as ibe ariowN in Ihe band of a uiiKbiy one. 
It' Ho \n mighty, ilv hudi Klmkcii ihciii out with a mighty 
hand; if ll« butb abakcn them out with a miglity bund, 
iIk-v trlioiii lit: b<tLb shokci) forth have arrived vicn at thu 
utiennoHt pnitH of tbt- tarlh. 

18. Vor. d. Ittessed i* the vtnn who hnlk JilUd his desire 
from Ihftn. WVII, my brolhrun, who fiileili liis dtsirt; from 
ibeni f Who lovetb uoi ibe world. Ilf who is tilled with 
tliu (le^ini of the world, hath no room for that to calcr which 
they have preached. Pour forth what ihou carriest, and 
become fit for that ubich thou bast not. That is, thou 
desirest riches: thoti cunst not fill thy desire from them : thou 
de^iiesl liiinour« ujion earih.thiui desirest ihosc things which 
God bath givon even unto bi'asU of burden, that i^, temporal 
pleasure, bodily health, and the like ; thou wilt not fulfil thy 
P».4fl,i. desire from tbeni. Hut if thou desirost thus, even as Ike 
Vt»ifl.harl hngelh /or ihe slrrams of' u'lilers; if thou Eaye«l, My 
sovl halh It desire and Innging lo enter into the courts of the 
Lord ; thou fillest thy desire from iheni ; not that they can 
fulfil Kuch n desire, but by imitating such thou come&t unto 
Him Who hath filled their desire. 

13. He shall Not be anlutmed, when he xpeakelh with his 
enemies in the gate. Brethren, let us speuk in the gate, 
that is. Id all know what we speak. For he who chooselh 
not to speak in the gate, wtsheth what he speakelh lo be 
bidden, and perhaps uisbeth it to be hidden fur this ruason, 
that it is evil. If he be confident, let him speak in the gate \ 
tVav. 8,asit issaid of Wisdom, .VAf-rr/c/A iil the i/ales,nt Ihe entry of 
the citjf. .\<t long an they buhl unto rigbti^uuHness iii itmo- 
ceucy, llicy sbdll not be ashamed : this is to preach at the 
gale. And who is he who preuchi.'tli at the gate } lie who 
preaehcth in Christ; because Christ is the gate whereby we 
JohnlD, enter into that city. I lir, hiid He not Himself said ; / am 
the door. If He be the door, lie is also the gale; for door 
19 applied to a house ; the door of a city is its gate, the gate 
of n house io its door. Bui perhaps the tenn gate is uot 



TScy >pffik boldly iu tJie ' Gate,' who xpeak in Christ. 3t 



Kit. 
R. 



aptly used: if iliat wliicli is cnlk-tl » hou^ be not nghtly 
termwl a city. For both are Raid a little before: Except 
the tjird build the house, their iiibour in but lot( that build 
it: and Imt tlinii Nhotddt^xt tliink thin house some small thing, 
lie nddclh, Except the Lord keep the city, the watchman 
H-akfth hut in rain. Tlie house, ihereforc, and iho cily an: 
the same. The city linlh » door likn » house, iiii'l hath a 
galv as a city, lie, therefore, Who is the door of the houst!, 
ia Himnvir the gale of tlic city. If, therefore, Christ be the 
gate of the city, he is noi aitliatued u hn xtandetli in Christ, 
I and tbtis prcncheih. Hut he who ]H'cachelh agaiust Chriat, 
I agaiiixt bim ilie gat« is shut. Who are they »ho preach 
' against Christ? They who deny that tho arrow* are sfiitP"">«- 
I froiti the ham) of the Mighty One, and have reached the utter- 

tmotit parl.t of the i-iirlh; and itiin \s the heritage uf the L«rd, 
of which it is said, De»ir& ttf' Me, and I xliall give thee theF»-i,9. 
heathen for ihi/ inherilance, and the ulmoxt. pari" of the 
tarlh/or Ihtf possession. It was preached, it won li«>tened to, 
before it was rulfilled; and now that it halh been fullilled, 
they refuse to acknowledge it. They, therefore, who speak 
I agaiust Christ, are without the gate; because lliey seek iheir 
own boiionrjt, not tliose of Christ. But he who prcaehelb in 
I (he gate, seeketh Christ's honour, uot his own ; and, ihore- 
,' fore, he who preachetb iu the gate, saith, Trust ttot iu mc; 
for ye will not enter through nie, hut through the gate. 
I While they who wisJi men to trust in themselves, vviah theui 
Dot to enter through the gate: it i^ uu marvel if the gate be 
close*] against iheiu, and if they vainlv knock for it to be 
opened. Be present in luind, therefore, brethren, on account 
of to-morrow's discourse also, which shall be delivered to 
you, according to our ]>rouii»e, by the Lord's help, from the 
Gospel coucerning the dove'. In Whose Name we have 
I promised, in His mercy we will fullil our pruniisc. Bui, 
that we may fiillil it Honhily, and may not have been loo 
daring in promising, do yc pray for us. 

• Tid. Track ii. 00 Si. John i. 31 . 33. $. 16. of. Tract *. ftitd vi. 



1 



Si SoiiK are mUM hy lh« promUe of temporal bhrnng*. 



L*T. PSALM CXXVllI. 

cum. 

EXPOSITION. 



A StroBia ta lit Ptopli, mt Ihn daj, iifSl. FcHi Ihr Uartfr. 

iCor.a, I. Ver. I^-J. As the Apostle sailh, dearest brcllirvn, Ovm- 
paring spiritual thirt'/s ttilh iiiiritiial ; \>\tl the natural man 
receiveth not the things that are of the S/jirtt qf Gml; we 
niiisl be on otir giisrH Icsl Daliinil men, not receiving the 
things that are of the Siiirit of God, may raiher bo scan- 
dalized than ediRcd by this Peahn. for brieSy (though we 
heard it id the singing) I am moiiing tlirotigh it, since it is 
brief, not expounding, but reading it. Now consider that it' 
every man hutli dt^siveil such things as a great gift from God, 
as this Psalm monliouclh ; and perhaps, not because he is 
forsaken by God, but becauso he is more hjved, hath not 
received thcin ; and seeib that what he hath hero heard 
described as the ToirRrds of them that fear God, aTiound unto 
those who fear not God: his sk-ps totter, and his footsteps 
slip, and lie saith in his heart, that he hath feared God 
wiihoiu a cauae, since he huih not received those rewards 
which God liath promised to them that fear Hira; while thty 
have recuit'ed over and aboie, who not only have not feared, 
bat have even blasphemed Him. Consider what he eailh, 
Blessed are all Ihey that fear the Lord, and walk in His 
icay*. For thou slmlt cat the lahuurs lif Ihy hands. well 
it thee, and happy shall thou lie. We may, as far as this, 
though we be natural men, think of the bliss of a fulnre life : 
but consider what foDowcth : Thy wi/o shall he as the 
fruil/al vine upon the xealla (/ thine house. Tky childrtm 
like the nlive-brnnehcs, round about thy table. Lo, thus 
shall the man In- hlessoil, that J'eartith the Lord. How ? In 
that his wile shall be as the fruitful vine, upon the vralU of 
his house: and his children like (he olive-branches, ronud 
about his table. Ilavti xhvy then, who for God's sake have 
even rvfu«ed to marry, lost their reward f No : he who 




llllS 



Something tfffonit ihh li^ mvtt ht underttood. 33 

rofoselh to inarrj wiilh: <7t>r] wil] ItlvM Die in other ways. 7sk> 
Nay trulj"! oiciier He will bleaa theo llms, or He wiil nul — '■ — 
ble«s ili«4i lit all ; Utu liingiiagc of the Psalm is plain, Ld, 
tliu» thftll the man be htetaeit, that firarelk the Lord. 

2. Wbut then, brt^tlircn, is tlic in<-iini»g of this ? That wu 
niiij nut, by de&irinK teoipoial and earthly blciuiiiigK, lose 
our heavenly hopfMiieK*, the Proplivt scltcth before us a »ort 
of I't^il. this vt;i] hath 1 know not wli»i within. Voii rfinoai- 
bur, bi-lovfd, when I was expounding the precedinj; I'aalm to 
yon, whtL-h goelh bvfove thin, we tact with n certain obBCure 
renwi, where it was enid. Like as Ike arrows in the hand oj a P*. 197, 
niighljfoae,ioaTe tliesoHs of IheiM ihnl <ire shtikrn out t and*' 
when we eniiiiinid who the Nons of them tliai urv shaken out 
were-, it soeiued to us, that the Apohtlea (the Lord Rnggitsiing 
thi*, a* we believe] wcrr termed tlio sons of tbein that wen; 

iken oat, the sunit uf tlie I'roplieiN: becunNO tlic I'ropheU 
spuko in onif;mas, und under ligures as with tht- veil of 
ntyMeries coven-d thdr meaninK ; whieh intnining could not 
issue fortli unto men, unless these veils were shaken out; 
wfaeuce ihey were called the Aon.i of tliuse that are shaken 
out, who gained spiritual profit by the opening out the 
Prophets, liet ntt loo, therefort:, shake out this one, that we 
may not be deceived throU){h Ihc c«verin);ft, lent touching 
wliat ia witliin and not Kecing id we uay perehance say 
wood for gold, and tiles for silver. Let us xhake it out, if it 
seem goo<l unto you, bduved; th<! Lord will aid, that what la 
wiiliiu may como forth ; especially, my brethren, as wc are 
eelebniling the hirthdayA of the iMaityrs. How "real erib 
hare tlie Martyrs endured, what deaths whitt tt-rrilile tortures, 
what lillby prisons, pinching of cliiiinii, fury of wild beasts, 
beat of flames, siiiigs of insults! Would ihcy have endured 
all tbeae thiugs, unless [bey saw Kumetvliat, whither they 
were tending, not belonf^ing to tht- happiness of this world ? 
Now il is shameful for us to celebrate the biillKlays of the 
Martyrs, that is, of those servants of God who despised this 
world for (he sake of cverkxttng bliss, and understand what 
is here writicii in the sense of present hoppiiiuss; so that wo 
should say of any faithful man of (iod, citizen of that Jeru- 
«a]cin, to whom marriage may have brought no issue, This mao 
feareth not the ImiA; for if he feared the Lord, his wife 

VOL. VI, o 



1 




84 God does not ahoaytgive Chiidren io tht Righttimt. 

Psalm would be as the fruitful vine upon tho walls of his bonso, not 
"""""" barren, so lliat sin- could give birlh to none; and if tlits man 
feared the Lord, his sons would surround his tabic, like olive- 
branches. For if we should speak thus, ive are natural men. 
Dot receiving the things ibat arc of the Spirit of God. Lrt 
us also be^n to shake tlii.-m out, that ne also niaj' be the 
sons of ihein that are shaken out. For if wo shall be the 
sons of them that are shaken out, we shall be like as tho 
arrows in the hand of the giant, and He will dart us from 
His commandment into the hearts of men who do not as yet 
love Him, that, struck by tho arrows of God's words, tJiey 
may love. For if we begin fo preach to them such words as 
these, My sons, or loy brethren, fear ye the Lord, that je 
may liate children and grandchildren, that your house may 
be joyful ; we arc not leading them to love that everlasting 
Jerusalem; they will remain in the love of earthly things, 
and seeing these things abound to the ungodly, Uiougb they 
dare not speak so to us, they will say in their heart. Why 
hath he who feareth not God, his house full of children ? 
And if perchance another say to him. As yet thou knowcst 
not what may happen j what if ho shall have to bury them, 
because he feareih not God ; what if many sons were born 
unto him for this reason, that he might suffer greater pain 
from their death f But if ihou speak thus, he will answer 
thee : I know of a man who was ungodly, a heathen, sacri- 
legious, a worshipjier of idols, (and perhaps he doth know, 
and sailh the truth, and knoweth not one only, nor even two 
or three only,} whom numerous sons and groudsous have 
carried to the grave, an old man, bowed doun with years, 
who had died in his bed. Lo, he feared not the Lord, and 
yet a most numerous otTspring of his house hath closed his 
eyc8. What shall we say lo this t Nothing otil can happen 
to him, for he can never, in liia lifetime, bury his children, 
since he hath already died, and been borne to an honourable 
tomb by his children. 

8. Let us shake this out then, let us shake it out, if we 
wish to be the sons of them that are shaken out : let some 
meaning be educed from it. For there is a certain Man 
who is thus blessed : and no one feareth the Lord, except 
he be in the members of this Itfan : and there are many men, 



7Ti« Promise u to the Church, at one ia Christ. 35 



and tlicro is onu Mao ; for ibere are many Ciiristians, and ^'i^ 
iheru ift One Cbrisl. Ti«s Christians Uicmselves with tlieir — '- — 



Head, Who hath ascended mXn lioaven, are one Christ. Ue 
ia not One, and ire tnanjr, but we many are ooe in Thai Oa«. 
Christ ihon is one Man, ihu Head of the Bodj-. What is 
HJK Body? ili« Church, as ilie Apoatle sailli: We nr^EphM. 
tuembera of Hia Body ; and, ye are the body of Christ, and j 'q^^^ 
Hi* mernhers in parltculitr. Lei us theriifore understand '%V' 
the wordt of Ibis Man, in whose body wo are one man ; and 
wo shall tbcrc *cc Ihe Utic good ihings of Jerusalem. For 
ihiu he saith al the end : That Ihoit mayegt tee the good 
Ihinyt that are of Jerusalem. But if liiou hast looked for 
I theau good ihio^ with an earthly eye, the abundance uf 
[children and gnindchildreii, and ihe fecundity and fruitful- 
' DesH of bis wife, are not the good things uf that JerusaleiUi 
for ibcM good things are in the laud of the dying, that is 
Uie land of the living. Hold it not as a very great thing, if 
thou hast souH who will die, althuugh not befure thee, yet 
certwnly after thee. Dost thou wish to have children who 
will itcvvrdie, and who will ever live with thee? Be thou 
in His Body, of Whom it hath been said, Years the Biiiiy 
of Chrigt, and Hit memberi in particuliir. 

4. That this Psatm also uiighl shew ihts, since it is so far 
oImcutb that it adnionisboth us to kuock at it, so far covered 
that ii doth wish to be shuUvn out, it boginnelh with speak- 
ing of many : Bleated are all they that fear the Lord, mid 
KfuUt in Hia ways, lie spcakcth to many; but since tlietiu 
roauy arc one in Chrint, in the next words he speakeih iu Ihc 
aingular: For thou shall eat the lahourt of thy fruits. Ho 
had siud above, Blesned are all Ihey I hat fear the Lord, and 
tcalk in His woys ; why doth he now say, Thou shall eat 
the lahvnrs (f Ifii/ /ruilx : and nut, ye shall eatf and why, 
/As labours of thy fruiU, and not the labours of your fruits. 
Hath he forgotten that so lately as in the preceding verse 
he was speaking uf more tliau oue? If Ihuu hast already 
shaken it out, what doth ho answer thee i When I speak of 
Christinns iu lite plural, 1 understand one in the Due Christ. 
Ye are therefore many, and ye are onei we are many, and 
we arv one. How are we many, and yet one } Because wo 

D2 




8fl Tftf MarhfTs, a» St, Vi-Ux, rijoiccil in hnpt. 

Ptmiii cling unto Him Whose mcinbers we ara; and cincc our 

IT<^a(l )» ill lifiivon, ihnt His mcmbrrs may fiillou'. 

f>. Let him therefore now go on will) his description: fur 
it i« now clwir Whom he is describing. Thu» will nil thai 
foUowelh be open : only do ye fear the Lord, and walk in 
His ways, nnd do not i;nvy tliuitc who walk nut in His ways> 
when ye aball see ihem happy withonl happiness. For men 
of llio world lire bnpjiy without h)ip])iiioss; but the Martyrs 
were unhappy with happiness. For they were unhappy for 
a season, but happy for evermore; und herein that ihey 
were unhappy for a season, ibey were thonght to be more 

aCw.G, nnbiip|>y than th^y wi-re. For what sutlh the Apostle? An 
iorroH'ftil, yet alway rejoieiriff. Why, alwayf Botii here 
and there: (iltogi-lbsr both here and there. For whenee do 
we rejoice here f in hope. Whence shall we rejoice there f 
In fulfittnenl. The hope of one rejoicing hath great joy, 

Bom.lS.and if rejoidnff in hope, see whut followclh, poliettt in 
Iributnliim. The Martjruwere iherefore patient in Iribnla* 
lion, because they n-joicci) in hope. Dot because that 
which ix promised did not yet exist, what Kaith the Apostle ? 

Id.8,34./»r hope wbich M wen it ant hope: but i/' ttv hope for iifml 
UK Me nut, then do tee with palteniv ivriil for it. Ttehold 
the reason why the Mailyrs endured nil thing*, because they 
wailed patiently for what ibey saw not. 'Hiey who slew 
tbein, loved what they saw : they who were slain, sighed for 
those things which thry saw not, nnd hastened to nracb 
those things which they saw not; nnd in th;a they were put 
to a lingering death, thought ihcy were delayed. 

'f.o. 6. Therefore, brethren, Felix the Martyr', truly Felix' 
^ both in his name and hi^ crown, whose birthday this is, 
decpised the world. Was he, becauao he feared the Lord, 
thence happy, thence blessed, because his wife was as a 
fruitful vine upon the earth, and hit children stood annind 
hiK tdhle.' All thene blessingK he hath perfectly, but in the 
Body of Llim Who in hero described; and, because he 
undeTHtood them in this senM, ho Monind things present, 
that he might receive thiugs future. V« are aware, brethren, 

' Hr !■ (ud to ha<e ruffrred mirtf r> from H<ppo, on ^^n ninth of Nowmbcr. 
dom at ThiniHa. «r Thimiiii, not fat Ben. (Mart. Rom. ha* Tunitcl.) 



fttfi- of fumubmtnt is not a pare /inr of God. 37 

ihal be KnlTcivd nol tltu duatli llial otltor niarlynt KiiflVred. V*k. 
For he conTesied, and was k-I aside for lormeDls; on — ' — 
anulhnr day )ii« budjr nas discovered lifcleKit. Tliuy had 
closed th« piiaoD to bis body, Dot to his spirit. The exe- 
ctiliotivTs found him gouc; when th<-y weni ])rc|>iiring lu 
torturt-, dtL'jr K|>i;ni their rago for noii){Ut. Ue wait lying 
dfiad, without sense lo tbcni, that liu iui);ht not be torlnrcd ; 
with 8en.i« witlt God, that bti raiKht be crowned. Wbeni-v 
was \ui aUo happy, brethren, not mdy in nainv, but in tho 
reward of ererlastiDg life, if h« loved these tilings. 

7. Ijct IK tliervfom *o hi;;ir ihiN Psulni, a« considering it 
lo b« spakon of Christ; and all of us who cling unto ibc 
Body of Christ, and hare hiMsn made invinbcrs of Christ, 
wulk in tbo ways of thi- Laid ; and let us fear the Lord 
with u chaNte ft-ar, with a fear that abidutb for ever. I-'or it 
is another fexr which charity cxclud«th, as St. John saitli, 
Thcrt if HO fear in ioiv: but perfect low caxtrlfi out funr. iJnhn4, 
lie saitb not of cicry fear that it is cast out by love; for ' 
thou findL-st the P«alm saying, The/vnr qf the Lord it clean, V*. IS, 
and endttreth far erA. One fear therefore enduieth, ilic * 
Othf^r.is cast out. The lear which is cast out, is not clean: 
but that which vndurcth, is clean. What ik the fear which 
is cast out? Deign to consider. Homa fear only lor this 
rea.'Mtu, IcMt thiry ^iuRer Home evil on earth, — k-dl sickness 
be&ll them, leat loss, leat bereavement of children, lesl the 
loss of any that is dear, k-sl exile, lest condcmniition, lest 
priiton*, lent any tribulation j for these reasons ihey fear and 
liemble: still this fear is not a chasto on«. Slill hear. 
Another fearelh nut on tbiK earth, but fcaretb bell, ivberehy 
tlie Lord also alarmed men, Vw have beard when the 
Gospel was being read, IVht^rv ilteir worm dit^lh tiol.and^"^^' 
tUt fire it not i/ueric/iifj. Men hear these words ; and 
t)«cause they will really happen to tiie nn^dly, they fear, 
and rcKlrain themselves from sin. They have fear, and 
through fear restrain themselves from sin. They fuur indeed, 
but love not righieouxnoiM. Hut when ihruugh leitr ihey 
restrain ihentselvea from sin, rightcoufini'«s becometb a 
habit, and what was hurd tiegtnnelh to be loved, and good 
beCoiueth sweet: and man now boginncth to live tigbte- 
• Oxt Mm. ' Im condemn tclon to impilnamiail.' 




38 A rit/ktfear Icattt to tht sight and tovt of Chritt. 

PcALu ously for this maBon, noi because he fearetli puHisliiiK-nls, 

bul because he lovcth eternity. Fear therefore is cast out 

by lore; but e clean fear halb succeeded. 

8. Wbat is this clean fear? Accordiug to which we ought, 
my brethren, to understand what is said, Blessed ar« all 
Iheij that fear Hie Lord, and walk in His ways. If I 
shall be enabled to speak worthily of this clean fi;ar, by the 
hdij of the Lord our God, many will perchance be inflamed 
by this clean fear unto a clean love. Nor can 1 perhaps 
explain, unless by putting forward some eimihtude. Suppose 
some chaste woman, fearing her husband: suppose another 
»n adulterous woman; she also feareth her husband. The 
chaste woman feareth lest her husband depart: the adul- 
lerous wife feareth him, lest ho come. What if both be 
absent ? The one feareth lest he come : ilie Utter, lest he 
delay. He is in a certain sense absent unto Whom wo 
have been betrothed; He is absent. Who gave unlu us as a 
pledge His Holy Spirit; He is absent. Who redeeuied us 
with His blood; tliat Husband than Whom nothing is more 
beautiful, Who seemed as it were* detbrmed among the 
hands of His persecutors, of Whom a little before Isaiah 
Ia,(>3,s. suid, He hath no form or comeliness, la then our Uride- 
Sol. groom deformed? God forbid! for how would the virgins 
^8 '» love Him, who have, not sought husbands on earth f He 
therefore seemed defonned to His persecutors: if they 
thought Him not such, they would not insult Him, they 
would not strike Him with whips, would not crown Him 
with thorns, would not delile IJim with spittle ; hut because 
He seemed such unto them, they did these things unto 
Him; for they had not eyes whereby Christ could seem 
beautiful. To what sort of eyes did Christ seem beautiful i 
To such as Christ Himself sought, when He said unto 
JohoK, Philip, fiace J been so long tcilh you, and hast thou not 
^ known Me, Philip? These eyes must be cieunsed, that 

ihey may see that light; and, though slightly touched with 
the splendour, they are kindled with love, that tliey mny 
wish to be healed, and may become enlightened. I'or that 
ye may know that Christ, Who is loved, is beautiful, the 
tK*6, Prophet sailh, Fairer in beauty than the children of men. 
^ Ilif beauty sinpasseth all men. What is it we lore in 



How to prov* wkedier our fear of Cod u jmre. 39 

Chriatf Uia crucified members, UU transfixed aide, or Hin Veb. 
luvo? Wlivn wv hear that He eulTerud fur us, what do wo — i: — 
love i Love is loved. He loved us, ihat tre mi);ht in turn 
lore Uim; and ihat we might raluro Uis love, llo hatb 
visited us with lllit Spirit. He is beautiful, and is al>seat. 
Let the spouse ask hcr»i;If if she be cliaste. We are all 
among Uis loeinbert, my forvtbrenj we are among His 
members, we are for this reaiioD one Mao. Let each man 
see what M>rt of fear he hath, whether that which love 
tOAtvtb out, or that clean fear which eiidureih for evermore. 
He hath lately proved this; I say unto you, He will also 
prove it. Our Bridegroom is afar: ask thy conscience j 
dost tbou wish that He conic, or dost iliou hIiII wish that 
He delay? Consider, brethren: I have knocked at the 
dooTB of your hearts ; He bath heard the voice of tlieni iliut 
dwell tlicTciii. What the consciences of each of yoa may 
hare anawen^, could not reach my ears, since I am but a 
man : Bs Who is afar in respect of bodily )>resencei but is 
prbtent in llic strength of Uis Majesty, hath heard you. 
Uow many, if it be said unto tbeni, Lo, here is Christ, 
to*iaoTToir is the day of judgment ; say not. Would that He 
may come ! They who speak thus, love much ; and if Lliey 
are told. He will delay, they fear lest He delay, becauso 
their fear is clean. And as His delaying is now feared : so, 
ftftvr UiK coming, His leaving us will be feared. That will 
be a clean fear, for it is trant^uil and secure. For we sliall 
not be forsaken of ilim, when He hatb found us, since He 
sought UK before we sought Ilim: a chaslo fear therefore, 
my brethren, halh this source : it cometb from lore. But 
that fear wliich is n')t yet chaate, ftarelh Ilia I'rwscuce, and 
its punishment. From fear it doeth whatever of good it 
dovtli: not from fear of losing that good, but from fear 
of aulTering tliat etil. He fcarelh not lest he loso the 
embrace of hie most comely bridegruum, but lest he be cast 
into hell. Tliis fear ia good, is useful ; it will not indeed 
remain for evermore : but it is not us yot of tliat clean sort, 
U that abidelb for evermore. 

I 9. In whom in it clean P 1 am now asking a ()ue.-iiion for 

I the second lime, which yu may ask of youraclves. If God 

I should come aod speak unto us with Uis Own Voice, 




Ffar of hfiiKf Goitx Pxrtfnee ihrwt sfimt lore, 

V»kiM (although He ceaselh not to speak tlirauph His ScripUiUf!',? 

^nnd Htiouldsariinlo miin, Tltnu wi«Iii-;«ttU6in: wn; dowliat- 

ftoever pkasetli thee ; wliaiever tliuii Iitieat on Uie eartli, k't it 
hp (hm«: whocrcr lliow nrt nitgry with, let him pirifeh ; 
vrhomsoever thou wishesl to §eize upon, lot liini be Beizwl; 
whomsocvor lo kill, let hito bv killvtl; whomsoever lo con- 
Hem ii, t«it him be condemned ; whoiasoever ihou nishcst tu 
possess, poEst,'S1^ him : let no man tehhl Ihee, let iiu man 
say unlo ihcc. What art ihon duiiifj? No man. Do it not; 
no man. Why hast tbou done itr Let all those earthly 
things which tliou huiil de-sired abmmd uiilo thue, and live 
in ihcin, not for a season, but for eTerniore : only lliou shall 
uevor sec My Face. My bn'tlircn, wherefore did ye groan, 
save bucanse iliat already a dean fear, endnring alway, 
hath been bom? Why is your heart olriekenf If God 
sliould say, Thou shall never see My Face: lo, thou will 
abound in all that earthly felicity ; temporal goods will 
Burroiind ihce : ihou lost:sl ihein not, lliou fursakeM them 
not ; what dost thou wish more f Clean fear would weep 
indeed and would groan, and would say, Nay, let all 
things be tahen away, and lot me see Thy Face, Clean 

P>. 8u, ft-nr would cry ont Troin ihe P^ialm, and would say, Tura 

'' ut again, O Lord God of hosts: shew us the fiffht of Tky 

counlentuice, and we Khali be irliole. Clean fear would cry 
forth front ihc Psolin, and would say, Ohc thing have I 
deitimd of the Lord, which J tdlt require. See how ardent 

P».8r, ia that clean fear, ihat true love, unmixed love. One thing 
Aafc I desired of the f.ord, which J irill require. What \% 
this ? Kwn that I may dwell in Ihe house of the Lard alt 
the days oftntf life. Wbal if he desire ibis for the sake of 
earihly happincssf Hear what followeth : to behold the fair 
beauty of the Lord, and lu he protected; that in, to be Uis 
Tempi)?, and to be protected by Him, this one thing have I 

I ' niio' desired of the Lord. If ye null thin one thing, if yo train' 

u'^' your hearts toward ihl* one thing, and fear lo lose this one 
tiling only, ye will not enry earthly delights, and ye will 
hope I'ur tlial true happineKs, and will be in His Body to 
^Vhom it is i>uiig, Ule»sed are all they thai fear the l^ird, 
and irallt in His ways. 

10. Ver. 2. Thou shall eal the lahonrt oflhyfniils. And 



The rtry lal/our* of Oi'd{i»eii.t me fond, 41 

ye, O ihou, ye many who are One, Thou thati eat of the Vii», 
Itibavn of thy fruits. He veemetli lu ti\waii ]jer»cTscl)' lo — — — 
tliose who undertUitiK) not: for he should have said, thou 
ahalt I'nl iho fruil of thy laboiira. For inaity eat ihr fruit 
of their labours. Thvy labour in the vineyard ; thoy eal not 
Uic toil iutclf; bill what arisi^lh fnun thtir Ubmir they c-al. 
Tliey labour about trees that bear fruit: who would eat 
Inbotirs? Itiil the fniit of iheHi^ laliours, l)ie pioduce of 
ihew trees; it is ihi^ thai dctightoth the husbandman. 
What iDeaiieth, Thou shatt eat the taboura of Ihg frmUf 
At present wc ba»e toiU: ihc fniit-x will eome aftcnrards. 
But Mnce their labours theinselrcs arc not iriihoiit joy, on 
account of the hope whereof we hai'c a little bvforc spoken, 
R^oiein^ in ho/v, patient in (rihalnUan : nt prrsent those Kow. la, 
very labours delight us, and tnako us joyful iu hope. If ' 
ihcroforc our toil has been what couUl bu vatun, and could 
also delight us; what will he ihu fruit of our labour when 
OAten f They teho tteni tcerping oh their irai), scattering P»- 186, 
their wed, did eat ihoir labours; witli how much greater 
pleaxun- will they eat the fruits of their hkbours, who shalt 
'vome a^in irilh Joy, hntriuij Ihi-ir /■heaven trilh thetnf 
And that ye may know, brethren, that thid labour is eaten, 
in the former Psalm yo have heard it said to the proud, who 
wished to riM.^ before li^ht, that is, before Christ, not 
through humility, whereby Christ rose; it was said unto 
them, Kite after ye have sat down; that is, be humbled, P*. I>7, 
and thi;nee rho; ftince He also. Who bulh bcitn exalted on ' 
account of you, came to be humbled. And what is said } 
tfhoeat the hread nf 'jrirf. This is the labour of fruits, 
the bread of grief. For uiilo$:)i it were euicu, it would not 
be called broad ; unless this bread had some sweetness, no 
one would eat it. With how much swceint-ss doth he weep 
in his groanings, who pniyeth ? The tears of the praying 
arc sweeter than the joys of thentree. And hear the flame 
of longing, wherewith this bread i.t eaten, of which he suilh 
here. Ye who eat the bread of grief. In another passage 
this lover waith, wimso voice we usually recognise in the 
Pulm, My tear* have been my meat day and night. How P>.4s^ 
bare tears become meat : While they dtiify toy unto me, 




ChrittianM could tfietc Uieir God tu rtal mtit. 

P»ai.M us. Who hath given us a pledge, to Wliom we are betrothed, 

— ^ the UeatheQ insuU iia, and say, Where is that which 

Christians worsliipf Let ihein shew as Him Whom Uiej' 
adore. B{<ho]d, 1 shuw them my deity, and let them shew 
me Iheir Deity. When the Heaihen speaketh ihiis to ihoe, 
thou findest not nbat to shew unto him; for tliuu hast no 
man tu shew it unto. Thou retiimest therefore, and weepest 
before God; for thou sighest for Him, before thou secst 
Him; and gruuiiest from longing for liim; and because 
thou wecpest iu thy longing tor tlim, tears themselves are 
even sweet, and will be as meat unto thee, since they have 
been made uulo thee as meat day and ni^lil, while it is said 
to thee, Where m thy God? But thy God, concerning 
Brt.31, Whom it is asked, Where is He? will come, and will wipe 
awny thy tears, and will Himself be in stead of the bread 
of tears unto thee, and will feed thee for evermore ; because 
the word of God, upon which Angels feed, will he with us. 
Meanwhile, now are the labours of our frutl«, afterwards will 
come the fruit of our labours. Thou akalt eal the labours 
of thy fruits. Blenscd art tliou, and tpell shall it he tcith 
thee, lilensed iirl thou,\s of the present: well shall it be 
with thee, is of the future. When thou ealest the liibours 
of Uiy fruits, fc/eurfd tjf/ thou; when thou hast reached ibe 
fruit of thy labours, welt nhall it bf with thee. What hath 
he said ? For if it be well with thee, thou wilt he happy: 
and if thou will he happy, thou wilt also have all well with 
tbce. But lliere is a difference between hope and attain- 
ment. If hope he so sweel, how much sweeter will reality 
be? 

II. Let us now come to the words, Tliy u-ife: it is s^d 
imto Christ. His wife, therefore, is the Church : His Church, 
His wife, we ourselves are. A» a fruil/al vineyard. But 
in whom is the vineyard fruittu] ? For wo see many barren 
onuH entering those walls; we see that many intemperate, 
usurious persons, clave dealers, enter these walls, and 
such as resort to fortuue-tellers, go to enchanters and en- 
chantresses >vhen they have a headache. Is this the fniitful- 
ness of the vine? Is this the leciindily of the wife? It is 
not. These are ihonift, but the vineyard is not every where 
thorny. It hath a certain fruitlulncss, and is a fruithil vine ; 



L 



CMldmi (fivm to the Church, not all whv art in her. 43 

but in vhom ? Upon (he riden «>/ (Ay hovae. Not nil ure v«b. 
callei] ihe sidoB of tlic bouse. For I ask whal are the sides. — '■ — 
\^'hat sball 1 %ay i Are ihny wali«, stron|{ sIoiigs, as it uerc? 
If be were sjieaking of this bodily leneiiicnl, we nliould 
perhaps tinilcrstand thiit hy side?. We tdruii by Uie diJus 
of (lit) house, Uiose who cling unto Christ. For wo do not say 
without n-nson of any persuu in daily discourse, who per- 
chance is faring* ill, owing to the counsels of bad fritindB, 
" He hatb bad sidt^s." What is, " He buth bad sides ?" Bud 
men cling to bim. It is therefore said of another also. He 
bath good ndus : be Ureth according to good counsels. 
What meaneU) this? He is ruled by good counsels. They 
tberefore who cling to Christ are the sides of thu house. 
Nor balh His wife been created IVom His side without a 
caiMV. When her !<pouse slept, Kve was created: wlienGm. 3, 
Cbiiat died, the Church was created; she was born of her^'''^ 
husband's «id<-, wbeoce a rib bad been withdrawn; and the 
Church vras boiu of the side of Her spouse, when His mde 
was iruusGxed with a lance, and the Sucrauienta flowed fortb. JofanlO, 
Therefore thy wife shall bo fruitful as a vine. But upoc^*' 
u bal ? t/pon Ihe Kidea of thine houxe. Aiuoug olliers, who 
eliDg not unto Christ, it is barren. Uut i will not even 
rt^kon ibeni in tbo vine. 

12. 'Pit/ chiltiren. The wife and the children are the 
Bamc. Id these canial marriages and wedlocks, the wife is 
one, the children other: iu the Cluircb, she who is the wife, 
is the children also. For the Apostles belonged to the 
Church, and were uniong the members of the Church. They 
were thcTvfore in His wife, and were His wife according to 
their own portion which they held in His members. Why 
then it is said conceniiug tbeui, iVJien Ihe BrideyToom shall Mnii.ti, 
be taken from thevt, then shall the children q/' the Bride- '*' 
ffroom fast f Shu who h the wife, then, is the children also. 
I speak a wonderful thing, my brethren. In the words of 
the Lord, we find the Church to be both His brethren, andMat.19, 
His sisters, and His mother. For when His mother and* "* 
Uis brethren were announced to Him to be standing without; 
in that tliey stood without, they were a figure. Who is the 
type of His mother? 'ITic Synagogue. Who is the typo 
of carnal brctliren i The JewH who stood without. And 




44 How ChrtMtian* can be the Mntfter of Christ. 

P«ALK ifav Syiiagiiguv also stanilutli wiiliout. Pot Mary wa» uniong 

^llie sides of His House, and His relatiren coming of iho 

kindred of the Virgin Mary, who believed on ilim, wcra 
among the sides of His House; not iu respect of iheir carnal 
consangutiiiiy, hul innsTtuicIi lis ihty htard the Word of Ood, 
Mu.l3,and obeyed it. For the Lord answered thus: Who U My 
tHoflier, and who are Afii brethren? Whence nomv bdw 
allempled to say that ChrtKt had not a mother, because He 
said, Who is My moiherf Why? Had not then Peter and 
Jobii and James, and iho otbur AposdvK, fiithcre upon earth I 
Mat.S3, And yet what saitb Ho iinio iheiii ? Cull no inmi your father 
I ' upon earth.- for One is your father, Who is (w Heaven. 

I What, therefore. He laii){ht His dixciplus in the case of their 

I father, this He Himself shewed them in that of His mother. 

I For oitr Lord's will is tlial we pr<'fcr God to our earthly 

connections. Respect tby father, because he is thy father: 
' reverence God, because Ho is God. Tliy father begot thee by 

lending his flesh ; God cicited thee by an exertion of His 
1 Power. Let not the father be angry when God is jireferred 

I to hitii : let him rather rejoice that so miich respect is paid 

I him, that He alone is fomid to be preferred to hiui. What 

[ . then thttll Isayf Wiat saith the l/ordf tV/io it My mol/ierf 

I tiud who lire My hrelhren ^ And lie slrelche<l forth HU hnnd 

r loirnrd Hit disriples, and taid, lirhold My mother and My 

I brethrtn. They were Hia brethren ; how were they llis 

Mm. 19, mother? He added ; Ft/r whoxoerer sliall do the will of My 
Father Which in in heaven, the iiriate t* My brother, and 
tister, and mother. Ilrother, perhaps, on account of the male 
Bex whom the Church buth : Htler, on acconnt of the women 
J whom Christ hatb bore in His members. How mother^ 

saw that Clirist HimKolf iK in those Chrifitians, whom the 
' Church daily bringcth forth Christians through baptism? 

I In those therefore in whom ihou nnderslinidcst the wife, in 

them thou underHtandesl the mother, in ihem the children. 
IS. Lei us Ibercforii say what should tlie character of 
I these children be. FcacemalierB they should be. Wby 

I MuLft, peacemakers? Becaunc, BItssed are the jteacemakem, for 

I Qj^^ they sitall be called the children of God. Since therefore in 
M**. the olive is tbe fniil of peace: for oil signilieth peace, 
■itliout' because it Mpiirictb love; without' love there is no peace : 



.^ ^ 



jIU Mcsfii^ an from God, not all out o/Sion. 49 

ADcl ii is clear that lhe>- *ho have rent asunder peacr, will 
not havt! lore. I Iiavo alrctmly wxplniiit-d (o you, liolovcd, 



Vm. 



OH Uiis principle, why the dovt carried the leaves with fruU^"-"* 
oata the ark: to nif^nify thai tlicy alitn who liure becD 
baptized nttbout, as those branches kctv bapiizgd without 
thv Bit;, if they have not leaver atoue, tlial Ik, wohIk only, 
but have ffuil also, which is love, are homo by the dovo lo 
the ark, and come unto unity*. Such clitldrvn iiu){ht there* 
fore to be around the Loid's table, like oliie-brituchea.''*''^- 
A complete Vine it is, a great blisa: who ivoukl now 
mtatK to be there? When thuu scc»t any bla^phctucr have 
a wife, chihlren, {grandchildren, and thyself perchance witli- 
out ihvm, euvy ibvui not; discern thiit Ihc promise hath 
been fiitftllc^l iu thee also, but spiritually. Perchiiticc lliou 
art not ia His members? If thou art not there, lament that 
thoti art neitlicr here iior there. But if thou be (here, be 
•ecore; for although thy reward be there anil not here, it is 
a more fruitful one there than here. 

14. Ver. 4. If ihenrforc we have, why have we? Because 
wo fear the Lord. Lo, thus shall tin- man he blenxed thai 

/earelh the Lord. Ho i*- llic man, who i* also the men; 
and the men are one man ; because mauy are one, becati«c 
Chri»l in One. 

15. Ver. 5, 6, The Lord from out of SioH bless thee. 
For tlioH hadm begun lo heed the words, Ijo, thus shall 

I the wan be blessed that fearelh the Lord: already per- 

chance Uiine eyes vmrv. ranging tlirotifch Oiqkc who fear not 
the Ijord, and saw there friiithil wives, children in abun- 
dsDCc around their father's table : I know not whither thou 
vast Roin;; : 2'he Lord from out of Stan bless tkee. Seek 
not those bleKMn){s which are not out of Sion. Math not 
ll»e Lord blessed such, my brethren f This is the Lord'it 
blessing: or if il be not from the Lord, who will marry a 
wife, if the Lord be unuilliug? who can bo in sound health, 
if die Ijord deny him i or who can be rich, if the Lord 
refuse t Ho givcth these things : but soest ihou not that 
il<.- hnth al«u given Ihom to cattle? 'litis blessing !:« not 

I therefore from Sion. The Lord from out of Sion Has* iHee: 

\ and tnayett thou see the good things that arc of Jertualem. 

^^^ * Sermon <l. on SL John tl. 10. 




r 



48 The gnod ihingt o/Jenuakm are what tnJjf an. 



Paalh For these good thinira are iio4 tlioas of Jerusalem. Dvsl 

thou vitsii lo see lliat Ihey sre not the good things of Jrni- 

Ocn. 1, salem ? Even to the birds was it said. Be fruitful and 
multiplt/. Dost thou wi»h to hold ax a great blessing what 
was given unto birds! Who can be ignorant, that il was 
given indeed hy the voice of God? Bnt use these goods, 
if thou receive them; and rather think hou' thou mnyest 
nourish those who have beou born, than that others may be 
born. For il is not happiness to have children, but to have 
good ones. Labour in the task of nourishing thein, if they 
be born ; but if they be not bom, give thanks nnlo God. 
Perchance lliou wilt be less anxious, and yet thou hasl not 
remained barren in lliat Mother. Perhaps through ihee are 
spiritually born of tliat Mother, they who are as olive 
branches around the Lord's table. May Uie Lord therefore 
console thee, that thou mayest see the goods of Jerusalem. 
For these goods indeed are. Why are ihcv f Because 
they avB everlasting. Why are they i Because the King is 
Eiod.3, there, I .u( That I AU. But these goods are and are not: 
for they stand not; they slip away, they flow. Thy chddrcn 
are infants: thou dost caress t)ie infants: the infants caress 
thee ; do they abide thus i But thou wishcst they may grow, 
thou wishe^l that their ago may increase. But consider 
that when one age conieth, another dieth. When boyhood 
cometh, infancy dieth ; when youth comelh, boyhood dieth: 
when manhood cometli, youth dieth ; when old age cometh, 
manhood dielh : when death cometh, all age dieth. As 
many successions of ages as thou wishest for, so many 
deaths of ages dost ihou wish for. These things therefore 
an not. Finally, are children bom imto iheo to share life 
with Ihee on earth, or rather to sbui thee out and to siiccoed 
thee i Rejoicest tlion in those bom to exclude thee ? Boys 
when boni speak soinewhut like this to their parents: ** Now 
then, begin to ihink of removing hence, lot us loo play our 
parts on the stage." For the whole life of temptation in 
Pij9,6. the luinian race is a stago play ; for it is said, Etrrif man 
living is altogether vanity. Nevertheless, if wc rejoice in 
children who will succeed ns; how much must we rejoice 
ID childron with whom wo shall remain, and in that Father 
for Whom we are bom. Who will not die, but that we may 



He matf ue Ihem aU our Hfe loiy. 47 

^Mtfmnre lire wilh Himf These are Ibe good things of ''»■• 
JerUNnleni : for they are. The l/>rd from out of Sion bless — '-—^ 
ikre: and moffetl Ihou see the good things that are of 
Jerutnletn, For ihuu suust as one blind those goods, which 
Ihon hcedest. Mayeat Ihou see: bill those goods which are 
seen by tlie heart. And how long shall 1 see the good 
things of Jerusalem i AU thy life long. If ihy life be for 
ever, iltoii wilt see ihc good things of Jenisaleni for ever- 
more. Dut if, my brcthreu, these goods are, yet ihou seest 
thcin not nil Uic days of thy life : for thou diest not, when 
thou gopst forth from ihe body. Thy life continueth: Ihy 
bwly divlh, but the life of the spirit continueth. The eyes 
see not, for he who raw through the eyes Iiath departed. 
Whcrc«oe»er be be, who saw through llio eyes, be soelh 
sunietliing. For ihe rich man, who when on earth was Lukuie, 
clothed teilh purple andjitte linen, was not dead; if he wns 
dead, hv. would not have been lurmenled in hell. It would 
bare been desirable for him to die, but he lived in bell to 
bis hurt. For he was tormented, and saw not those goods 
which be bad lait on earth : behold, such was his life, and 
he saw not tlioso goods. Do thnu tlierefure desire such 
goods as then mayest see all thy life long, that is, that Ihou 
nuyest live with these goods for evermore. 

16. Consider therelbre, brelhren, what those goods are. 
Can these bo called goods } Is it gold ; is it silver ; is it a 
pleasant estate; is it walls of marble; is it fretted ceilings? 
God forbid '. The poor have these goods more abundantly 
than the rich in this life : for it is more to a poor man to 
see the starry heaven, than to a rich man to see a gilded 
ceihng. What then, brethren, is that good, whereby we are 
mflamod, for which we sigh, whereby we are kindled, for 
the aitainmenl of which good we endure so many toils, as 
yc have heard wlien the Apostle was read, that alt that leill'itim. 
live godty in Christ Jesus, shall suffer persecaHoii f For it ' 
doth not follow that, because the devil rugeth not through 
kings, Christians do not at this hour suffer persecution. If 
tbe devil he dea<l, our ])er8ecutionB are dead ; but if be our 
adversary liveth, whence doth ho not suggest temptations? 
Whence dolh he not rage ? whence doth be not procure 
threats or offences? if ihou wouldeat begin lo live godly. 




tB Death the iaiit enrmy, 'Pi* tfwid iw wrd M Ptacr.. 

PsALH tlioii uill see dial every ous nho n-iU live tfodly in Christ 

~~ — -' Josuis shall MiRir pvrsrciitioi). Fwr \\iv ■iiku- of «lial, ihen, 

[ ^Xa ^° '"'' suffDr so grcnl ]ier«t-cii lions? Fur, if in thin iife nnty, 

' ' saitli the Apoitile, u-e hiuv hope in Chritt, we are t^all men 

m»if minerahlv. For what reason wcr« tin; Mnrt>T» con- 

doiiint'd lo beiiatft f What is that good t Can it be declared } 

hy what nKraus, or what tmi^c can lell it i or whut eurs can 

ICar.B, hear it i That indeed, .VeitAer e»r bath heard, nor hath it 
entered into uiiih'ii heitrt : only let hb Iovu, only lot us grow 
in grace : ye sec, then, that battles are not wanting, and that 
we fight u ith onr lusts. We fight outwardly with uobelii-ving 
and discibi-'diiint men ; we fight inwardly with cnrnul NUg- 
gestions and pcrturbalious: we every where as yet fight, 

Wi»d.B,1)ccuus(; Ihe carriiplil/U' bod;/ tceiffhi^th down Ihfi soul: wo 
fight as yet, since if the spirit be life, yet is the hoilt/ dead 

^"fB-Sitlirouff/i sin. Bui whut will be the issue? Bui ^' the Spirit 
of Him thai rained up Jesus fioiii the dead dieelltlh in you. 
He that raiwd up Christ fnim the dend 'hall also quicken 
tfOHr mortal bodies by His Hinnt that durlMh in t/ott. 
When therefore our mortal iDeniburs shall have been quick- 
eneds nothing will then resist our spirit. There will he 
no hunger, no ihlrsl, becausv tlK-*u nrixc from ihc connjition 
of the bully. Thou refreKbest ihynelf, bccuiiM; Ki>iiielhing 
departeth from thco. The lusts of carnal dcli^bts fight 
against us. We carry with us death In Uie infirmity of the 
body: but when death iiHi^lf i>hall huvc hern changed inlo 

K^ir.ie, that uuchangeablcnese, aud this corrupliUh »htill ham put 
il>.26. "" i^'corruption, and this jitorlal nkaU have put on ivimor- 
fa/i/y,— what will then be said uiitu dciith ? O death, uhere 
is thy sting? O death, where is thy slint/f Perchance, be 
dicth, and it will be said, do any enemies remain? No; 
ditalh is the last enamy. When thi.i nhiill havt: been 
destroyed, immortality will succeed. If there shall be no 
enemy, as 'tiie last' will death be dnntruyed. Otir good, for 
which wc Mgb, will be peace. Uchold, brethren, peace 
is called a good, n great good. Yc were seeking what was 
called a good : whether it were gold, or silver, or an eitinte, 
or raiment? it is peace; not stich a peace as the uustable, 
Dvacherous, mntuble, uncertain peace which prevaiU among 
men; nor such peace as the individual hath with himself. 



Vhiidtta, good tcorkt; Cliildrrn'n Children tfitlr reirard. 49 

For I haw sail) that a mivn coiitcndcth also with himself ; 
otilil he snbdue alt his liinU, hti fitill figlitcth. What Kurl n( 
puacv ihcD is this? One that the ei/e hnlh iiol seen, nor Ike 
ear htani tif, Whal *<nt of pcHCc? One from Jenisalcm, 
for JcTiiEatom is interpreted, A vision of Feaoe. Thus then 
tAe Lord from out of Siou blest thee: and ma'jest thou see' 
the goad thing* Ituil are of Jerunitnm, and that, all Ihtj life 
louy- — and mai/est thou «ee, dot only thy children. biU, 
thy children's children. Whal mennuth, Thy cliildrvn ? 
Thy works which thou here dost. Who aie thy children's 
children? The fruits of thy works. Thou givest almB; 
liiesd are thy children: fur the sake of thine alms thoii 
recciveal cvvrlasiiD); life, these are ihy children's children. 
A/aj/etl Ihou nee Ihtf childmi'K children ; and ihere shall bo 
prtiee upon Israel, the last words of the Psalm. I'tiis peace 
i* preached unto you by uk: it \s loved by us, we nish that 
it may be lored by yon. Unto this pcuee they come who 
have been here also peacemakers. They who are peacemakers 
iberf, aru here such also; who stand arotmd the Lord's 
uble like olire bratiches, so that the tree is not barren as 
was that fig-tree, where the Lord when hungry found no 
tntiu Y« see what happened unto it. It had leaves only, 
it bad not fiuit; thus are ihey who have words, and have 
not deeds. The Lord when He came unto it hungry found 
not there wliat to eat; for the Lord hungereth fur faith and 
for (ptod work* «ii our part. Let us feed Him by living 
well, and He will Iced us for evermore by giving us ever- 
luiing life. 



Vxa. 



16. lU. 



PSALM CXXIX. 



CKXvrii, 



EXPOSITIOK. 



A Sermm la lltt pt^t. 

\. Tub PHalm which w« have sung is short: but as it is 
wriuen in the Gospel of Zaccbccus that ho was liitle ^Luti-iP, 
stature, but mighiy in works; as it is written of that widow 
who cast two miles into Uie treanury, little was the money, Ma'lii'i, 

I but great was her charity; thus also this t'salm, if thou 

I VOL. 



VOL. VI. 



so Uiw tet thotitH lie</r th« Sanfft of Dm S/nnl. 

P4A1.M count the Hordti, is sWrt; if thou vieieh the siMitinicnts, U 

■ -- " ■ ' g»-at. Il will not ihrreforo detain lis long unto wenrincss. 
Wlicruforc f Let your wisdom attend, and let Cliiisiian zeal 
sid yau: let llio wonl nCGnd «oiind to roii whether willing 
or nnnillin^;, in season or oul of season^ It hath foniid 
itself n place, il hath found hearts where il may rest, it hath 
found ft «oil where il may bloxsnin nnd bear fruit. For il is 
clear that there arc many evil and godles* tnt'n whom the 
Chtireli bcarclli cv<'i> nnto tin- etui ; and lliure are ihcy 
to uhom God's Word in supeTftuous: and il either fallclh 
amonj; them, as the wed by the wBy-«i(ie i* trodden under 
foot, and (jalhered nji by the birds ; or as the seed on roeky 
places, where it hath not much earth, and with<'retli under 
the hot Kin a* sikid as l]ic hludo is above cr^nind, h<'cause it 
haih no ropl; or as the seed that fallclh among ilioms,nhicU 
allhotigh il sprout and endeavour to rise into the air, is 
atiltod by the multitude of thonis. Snch are tlity who 
trample on the Word of God as on the seed on ihe way-side, 
nr thvj who n-joics for an hour, and when tribulation 
coraeth, wither, as by iho sun's heat; or they who Btifle 
what had begun to germinate in them, by the anxieties and 
cares of this world, as it were by the thorns of avarice. But 
there is also pood earth, where when the seed fallclh it 

MM.W.bcareth fruit, some thintv-fold. other sixtv-lold, some a 
hundred-fold ; whether little or muelt, all shall be in the 
barn. Such therefore are these: and for ihelr Kalies we 
upeak. On account of these the Scripture Epcalceih, on 
account of these the Gospel in not silent- Dut 1ft those 
too hear, if haply they may be one thin^ to-day, another 
to-morrow: if haply they may be changed by hearing, or 
plough up the way, or dear away the sIouch, or pluck up 
the ihoruK. Let the Spirit of God speak, let It speak to us, 
let It sing to ns; whether wc wish or wish not to dance, let 
Using. For a* hu who danceth, nioreth his limbs to Ihs 
time; so they who dance according to the couimandmeiit 
of God, in their works oliey iho soinid. What therefore 
»ilh the Lord in the Gospel to those who refused to do 

MMi.lJ.tbis? H'e Anir pipfd unfa you, iiittl t/r httre not danced: 
Kf karf tnouTuvd unlo yo«, and ye hai^ vat Inmnittd. Let 
^ ri. 'In ■eum to th* wi)lin|t, oat tiXaraam lo ibe niiwIlliDfc.' 



^ I 



Tf" C.\tireh ha* errr h^i tronftl^ from t/ie wickttt. 51 

Him tlterorora ding; w« lni»t in G(Kr» mercy, for there will Vbr. 
be those by whomllo consoicth ns. For lliey n-tio arc -l^' - 
ubstinatc, continuing in irickiilnrsit, althotigh ihcy hear the 
Word of God, by llieir oHences ckily dixUirb the Church. 
Of sach this Psalm spcukcth ; for thus it commcnctth ; 

9. Vcr. I — 3. Maiij/ a lime hate Iht-y fought against me 
Jrom mg youth up. The Chaivh spoaketh of those whom 
She emiurcth: snd as if il weru nskccl, " Is it now r" The 
Church ■{% or unciont biith : since itainU hare been so called, 
the Church halb been on earth. At one lime the Church 
was in Abd onlyi and he was fought against by hift wicked Geo, 4, 
and lost brother Cain. At one lime the Church was id ' 
KdocH aloite: and he was translated from the unrighteous. God. s. 
At one lime tlw Church was in tlic Iiouki' of Noah alone, and ' 
endured all who pctitihcd by tlio Hood, and thv ark alone GrD»ta 
swam apon (be waves, and escaped to shore. At one time "—''"• 
the Church was in .Abrahjiiii »loni', and wc know what ho 
endured from the wicked. 'Hie Church waw in his brother's 
BODt Lot, alone, and in his house, in Sodom, and ho endured Gcncija 
ibc iniquiii('* iind perversiiies of Sodom, (iniil God freed *'"'"*''* 
kiro from amidst them. The Ctiuich also began to exist in 
the people of Israel : She endured Pharaoh and the Egyp. 
tian». The number of the saiots began to be also in the 
Church, that is, in the people of Israel; Moses and liie 
rest of the sninls endured the wicked Jews, the people of 
iKTse). Wc come unto our I^rd Jesus Christ : the Gospel 
was preached, as it was said in the I'salms : i hova prrachedVtAOf. 
and hare iipnkcn: Ihei/ hace been tnnUiplied ahoec number. 
^What mean eth, 1160 ce nainberf Not only have they believed 
who belong to the number oi the saints, but some have 
entered ahore number: many righteous, but altto inoro un- 
rigliieons ; and the ritjhteous have endured the unrighteotis. 
When i In tlic Church. U i( now only, since he counloth, 
since he roenlionvlh tliem? For this Reason, lest the Church 
wonder now, or lest any one wonder in the Church, who 
wi-ibeth lo be a good member of the <'hurch, let him hear 
tho Church hecxelf hi» Mother saying to him, Mnrvcl not at 
theses lhiii){H, my son : Many a time have thetj fought ui/nintt 

I me/rom my yowM «/>- 

j 9, There is great feeling in this commencement of the 




52 Tht wiektd vex the Clturth/or cnnclrmning tlirJr wat/g. 

PsAiM PBaltn: Matiy a lime have Ikey te^-ed me fivin my yonih 
~ — -vp. Sli« now M-ein«lh to be spcakiiig of herself: for she 
stieiued not to have commenced liewt-lf, but to Iiuvo aiiswcTcd. 
But to vrbotii Iialh »lie replied ? To them that think and 
Riiy, Mow |{Teat evils do wc endure, how gnat arc the 
scandals that every day tliJcken, as thu »ickod enter into 
the Chnrcli, and ve have ta cndiiio ihem? lint let the 
Church reply through soiue, that i>', thinu|;h the voice ol'tbe 
Klrongcr, let ht-r reply lo the coinpliiiniH uf [he weak, atid let 
the stable- contirni the unstable, and ihc luligroirii the inraiit, 
and k'l the Church say, Many n time hure Ihey fought 
agaii'H mt^fium wy youlli up. Sou- nttiy Irrupt x,iy, [vcr. 2.) 
Many a time have Ihry rrxed me front my ymilh up. Lei 
tlie Church nay this: let her not fear it. For what is the 
nieaniiii; of this addition, Frum my youth up, after the « oid*. 
Many a time hair Iheyfauykt ayainxl mef At present the 
old U|{e of the OhurL-h is assailed : but let her nut fear : let 
her say, Many a time hare they f any hi ayaiiisl me from my 
youth up. Hath she then failed to arriveatold age, because 
they have not ceased to fight against her from her yinilh up ? 
have they hem ablu t<i blot her out? Nuw may Imael any: 
and let Urael comfort herself, let the Church coui^ole hiTself 
with past examples, and say, Many a time have thny Joiiyht 
ayainti me from my youth up. 

4. Why have ihey fought against nief For they could 
not prevnil ayaitut me. (Ver. 3.) X'pon my hack hate sinnert 
built; they hare done their i$tii/uity afar off. \i\\y have 
Ihey fonghl ugniust mo? Because they could not precail 
upon me. What is this? They could not build upon me. 
I consented not with theui unlo sin. For every viicked man 
penecuteth (he good on this account, because the good man 
consenlelh not wilh him to evil. Suppose he do some evil, 
and the BiKlio|i cunnure him not, the Bishop is a good man: 
suppoxe thu Bishop censure him, tht; Bishop is a bad man. 
Suppose lie carry oil' any thinjj, let the man robbed be silent, 
he i» a good man: let him only speak and rebuke, even 
tliuugh he doth not reclaim bis goods, he i% e\-cry thing bad. 
Me is bud then who blunieth the robber, and he i.t good who 
■ ■Am- robbeth! l^-t him goou*,I^t hk eat and driitk,j'or to-mormui 
ifc'ii "■* **"'' ''"^- *^" '''^ contrary the A]iosil<* saith, Ecit com' 

18. 



Mtit half God's It'ord, and btamr tlutte wfio xpetth it. 53 

mvnications carmpt gtiod mannerit. fie ge sober, righleoux, Vt». 
and «■« not. The word soiii)<lot)i, lli« discourse eonn<lctli rei— 
that gainsayelb lu.tt: but ii«, Die lover of Iijk nnn lust, and i&.ss— 
Ibe ciiL^iy of the discourse that gaiDsayrth his mislri-ss, is^ ' 
hostile, ami liatvth the word of God, Lust ik become liis 
beloved, God his enemy. For God opposrlh avarice, and 
msbeili noihing to be possessed by nvuricv. Let Me bo 
possessed. He &nith. Why wishest thou to be posse*»ed by 
avarice? It commandeth hard things, I command light M*t-ll, 
things: its load is heavy, My burden ia light; ils yoke is 
hard. Mine is gentle. Wish not to be possessed by avarice. 
Avarice coniin.andn thee to croKs the si'a, and thou nbeyeitt: 
it commands llite to trust thyself to the winds and waves ; 1 
cotnmand tl>e« to give before thy dour out of what thou hast 
lo the [N)or; thou art slothful in doing a good work before thy 
door, and lliou an xtrenuous to pass over the sea. Because 
avarice commands, thou obeyest: because God commands, 
thou hntest. And why? When he beginueth to hnle, he be- 
ginneth to wish to accuse lliose from whom he heuretb good 
precepts, and lo wish to seek out charges against (he servants 
of God through bis suspicions. Do uot those who tell us 
these thingit, do such things tliemselveef These things, 
whether done or undone, arc said to be done : and what aro 
done well, are said to he done ill : and wlial wc endure, aro 
ascril>cd to us as a fault. What do \ve answer? Heed not 
me: hee<l tluH word: it speukeih to thee through any 
channel ; Ihou art its enemv. Agrre with thine adtvrnarii. Mad. B, 
trhile Ihoit art with him i« the tcny: thou hast made the 
troid of God thine adversary. Heed not that such an one 
speakelh to thee: it is a wicked man ihrongli whom It 
speaketh lothee; buHhe word of God, that speaketh to thee, 
is not wicked'. Accuse God: accuse Ilim, if thou canst! 

fl. Do ye believe, brethren, lliat they of whom it is said. 
Many a liitic hnce Hicij fnughl aijaiiist me from my t/oulh 
up, reache<l such a pilch as even not to hesitate to accuse 
God ? Thou aGcusi?st a man of avarice, and he accuseth 
God on tliu ground ihiit He made gold. Be not covetous. 

* OaC Mh. "H«eil mil ilirouiih to ihw. K* i* eiil tbtough whom it 
wlWBl II upcakelli to (but, hm Inke npFnlf tl> to tlivv, hul dip WoM of Gml, 



^•d Dial (i I* Thkt, nhi<-h (jwiiiiaih Thit ([nmtietli lu llise, !■ not a*i1." 




J 




p 



34 Sim art wit GfiPt workt: ati things tli» prahe Him. 

P*«iM Ad<1 God, thou ropliesl, bIioiiUI uoi miihe gold. This now 
— — ^"nimuiuclli, liecaune llioii eaiml mil rtWniin ttiitio evil di-ods, 
tliuii accuseHt tli6 good works of Ooil: thu Creator aud 
Architect of the M-orld disptcasoih thc-v. liv ought not to 
make (hi; siiii i-itljer; for iiiaiiv coiilviid con con ling the ti^'hls 
of ilieir windows, and drag each othur before courts of law. 

if we could rcslraio onr viccb! f'lr all things are yood, 
bccmisv a good God inudu all thiiigx : iind lli.s works prnisi! 
Him, when their goodness \% considered by him who hath 
the spirit of coiisidirrin^ ihctn, the spirit of plcHy and wisdom. 
God is UTi evt;ry side pniised by Ills wurks. How du His 
works praise Him ibrongh the niooih of the Three Children? 

Suiigtrf What is passed over? The heavens piuine Him, the Angels 
cllnt" praise Hill), ibo stars, tho sun and nioou, praise Him, tho 
■Ircn. days aud the nights praiKe Him, whalevLT blossoms on earth 
^^l\ ' praises Him, whatever swims upon the sea praiscb Hiui, what- 
ever llios in the air pruisc-H Hiin, all the mounlainK and hilU 
praise Him, the cold and ilie heat praise Him; and all 
things else that God hath made, yo have heard, praise God: 
heard ye there that avarice prai«el)i God, that luxury praisclh 
God? Tlicsu thinjjs prai.ie Him not, for He made iheni 
not. There, men praise God ; Qod in man's creator. Avarice 
is the work of a wicked man : unn himself i-^ the work of 
God. And what dolh God wish ? To kill in ihev what tlioii 
hast thyself mado, and to save what He hath Himself made. 
6. I.i-nd not moiii-y at iiiierest. Thou aeciisest Scripture 
Pfia.S. which sailh, lie thnt lialh uoi yivftt frit moiieg upott asiirtf. 

1 wrote not thiK : it went not forth tiriit frutn my mouth : 
Iwitr God. Ho replieth : let not the clergy lend npini usury. 
Purchani-e he who speakeih to lliee, lendoth not at intereHt: 
)mt if he do so lend; suppose that be doth so lend; doth 
Hi; Who speaketh lliroiigh him lend at intoresif If ho 
doth what he enjoineth thee, and thou dost It not; thou 
wilt go into the dame, he into ihu kingdom. If he doth not 
what he enjoineth ihce, and ecjually wlili thee dolh evil 
deeds, and preaches duiien which he <luth not; ye will 
bo4h equally go into the flames. The hay will hnni ; but 

U.ta,». tf'e UTiril ••/ the Lord abidelh for ercimore. Dolh the word 
which hath spoken to thee ihrou^^h him hum? Kithcr 
Moses spcaketh to tlicc, that is, « good ;nid rightooiut 



7A( C/iareh mint endart mang whotr tlnvft are tciL 35 

BcriKUt of God; or a Pliiimv« sUliiiK in tliu neat of MotsvK. Vk*. 

Ya. have bvanl concerning lUese loo: ail whataoeeer (//*» _iL_ 

Mm 'Jit 
Aid jwu obseriv, that obxern- autt da: but do not ya after i—s. ' 

their work*. I'hou hast no incanH whureby lo cxciiki: iliyKulf, 
wlivn the word of God Bpcakt'ifa ttnto ihcc. Uccuusc thou 
cou)dt>t not slay the wonl of Go<!, ihim Ki't'kcsl lo acciisi; 
tfaoie (lirough whom the word of God npeakuth iinlu lh«v. 
Seek u!( fur as thoti will, ^KsA. as fnr iis Ihoti will, blaspheme 
as for as thou will. Muni/ a lime lntt>e Ifieg J'uui/hl ut/ainKi 
nuf from mt/ youlh up, noic mat/ Israel tat/, many a time 
Artfte theg Jouijht tt'jninxt me /lom my youth up. UxiirvrK 
c^cn dare to say : 1 have no other means of livelihood. 
Tliix m TobbCT might idso say, wht-n caufrht in a. hollow v-ny; 
this u hotiMihreaker might say, catij^ht nboiii aninhcr iiinn's 
wall ; this a pander mi|;ht tvll ntc, in the act of buying girls 
for prostitution ; this un t.-n<;h;uitor uttL-ring curiivs, and kcII- 
i»K bis iiii()uity, might ^iv: whuUuevLT uf this sort wu 
should eudcarour to pruhibil, all might answer ihjit they 
bad nu other mvans of Ufu, and that they tired on ibis 
n.'honree ; as if this very thing were not a chief cause (or 
punislnncnt in iheut, that ihoy chose a wicked trade to 
BDpport their life by, and that they cbooso to feed l]icm> 
selvfls by iitenns otrL-uMvc to Him by Whom att arc fed. 

7. But when tliuu haxi cried and spoken thus, they 
answcTi If it bo thus, wo come not hither; if it be thus, we 
enter not into the Church. Ltri ih<:m come, K^t thcni entvr, 
let ihem hear. Manif a time have Ihey ftmgkt aijaiiitl me 
/ram my yonlh up. Hul l/ivif could not pmwi ngaintt me. 
vpon Mif buck ham siimeri bniK : that is, they could not 
prcrail upon mo lo couEent; ihcy have givt-n me somewhat 
lo bear. How admirubly is it Niid, bow excellently bath hs 
signifii-'d this: Thft/ could not prevail ttyaiiml me; upon 
my iMU/t hare the sinners built. They endeavour to pre- 
vail wiih us, finit to constant unto them to do evil deeds : if 
«a consent not, suH'cr us, they say. Since iheretorc ihoii 
ha#t not prevailed aguiiisl me, mount upon my back : 1 cdn 
carry ihee until the end come: for tliiu it it commanded me. 
to briiit} Jorlh /mil uilh piitiviive. 1 chasten ihee nul, 1 {^''•''' 
aulTer Ibee: or (lereliaiice, aben I suller ihce, ihou chant- 
enest thyself. If thou rhasiencU not thyself unto the vnA, 



u 



J ll. 




p 



The doint/n nf tinners arefarjrom tlie Church. 

Pbalu I suffer tlicc tii>lu tbc viitl : and unto the emi lliou shall be 

^"iipon my baok, etreii lo the lime. Will iliou ever be upon my 

back? Nu: unc will come uho uill shake ihee oir: harvest 
i«eiison will come, ihc end of lh« world will come ; God will 
send in ihe reapers. The reixper* are the auijvlv: tbey 
scpnrnlv the wicked from the midsl of the righteous, as the 
tares froiu the uheut; tbey will store the corn in the b;irn, 
bill llie chaff ihey will hnm wilb iin^^itencbable fire. I have 
carried as fur as I could, now with joy do I pass into ihe 
Lord's barn, and secmely sing, Many a time fiave ifiej/ 
Jinight agninat me from my f/onlh up. 

8. Whol foiild ihey do niito inc, in that Ifiey hate fought 
against me from vig youth up^ Tliey have exercised me, 
they have not crnshi^d me. They have been to lue what 
lire is to gold, not nhal fire is la hay. For fire when it 
H|iproacbcili gold, rcmovelh dross: when it approachelh 
bav, turnuth il into allies. For Ihey could not prevail 
mjuium lilt; lor I consented not, fur they have not made 
me what iboy are tbcmselvcs. The sinners have built upon 
my hack; they hare made their iniijiiity afar off. They 
haw |}ivoii me what to endure, and bate not prevailed upon 
ma to consent lo them. Their iiijiisiice iherefore is afar 
from mc. The evil arc mingled with the good, not only in 
the world, but within the Church herself ihe evil are 
mingled with the good. Ye know, and ye have proved 
this: and yo will slill further prove ii, if yc are good. For 
Xn.\3,u!hen Ihe htnde frax sprung up, and brouijht forth fruit, 
"'■■ then appeared Ihe lares aho. There deem lo be none evil 
iu the Church, save nulo the good man. Ye know therefore 
Ihut ihey are mingled, and always and every where Scri|)ture 
saith ihey shall not be separated, cxce])t in the end. Thus, 
as ihcy are uiingled, tbey arc afar from one another. Lest 
then any man should suppose, that because evil are mingled 
among good men, iherefore wickedness is near unto righ- 
teousness, he Siiith, They could not prevail ttyinnut me; 
I>. 33, that is, tboy said, and wickedly said. Let us eat aud drink, 
I'cot -^'"^ to-morrow we nhall die. Evil coram imicatinus corrupted 
IS, Ka. not good manners: in that which 1 heard fiani God, I have 
not yielded to the discourses of men. Sinners have given 
me what tn curry, not what I must mingle wilb, and tJieir 



t L 



lAkentj.* tif chttracter u the real aeii/hbiiurhimii, 57 

intquitf bath been made afar from roe. For what is so Veo. 
near, as two men in oiiv Oaircli? wbnt \* so distant, as 




iniqiiily fioin nglitf ousness r For ubere there ia consent 
there is iictglibouihood. Two men ari; liandcufled togcOitr, 
and brotiKlil btfore a Jndge; one is a robber, one is merely 
in bonds; the one wicked, tbe other innocent, bound with 
one chain, and fur froin one another. How far are thej 
from one another f As far as wickedness is from innocence. 
Behold tliesu are far from one anotlier. One robber per- 
peinilCR his crimes in Spain, his next neighbour is the 
robber who dolh the same in Ariicn. How near? As near 
as crime and crime are joined, as near as robbifvy is to 
robber^'. Let no man fear therefore evil men mingled with 
him in the body. Let him be afar from them in heart, and 
be beareth hafdy what he fuarelh not: Tliey have made 
their iniquil!) afar off. 

9. What is the result ? They who reign nnjiislly flouiish, 
and, to uiie the vulgar phrase, the nnrigliteous thunder, 
and ari^ jniffed up unto i-ain airs and cahimnies. What 
U>enf Will thin be alway ? No. Hear ivhiit follow- 
eth : (vcr. 4.) The righteous Lord shtill heir the necks of 
the tinner*. Listen, my beloved. The riifhleuun Lord, he 
aailh, ahull hew Ihfi iieckg of the sinners. ^V'llO would not 
trciublcf For who halh not sinned^ The riyhleous Lord 
mil hew the necks of the airmers. In all that hear, there 
enteretb a trembling of heart, if they believe God's Scripture. 
For if men heat their breasts niiljuiit caiiHe, they He in that 
l]»oy beat ihuir breasts ; if they be righteous, even in that 
they lie unto God, they become Miniers. If ttierefore they 
truly bent their breasts, ihcy are sinners. And which of us 
(loth not beat his breast? And which of us dolh not liic 
bis eyes upon the earth, like the Publican, and say, /.on/, Luke 1 8, 
be mercijul unto me a si/inerY If therefore all are sinners, 
ai^-Rone ia found without Kin ; all muiti fenr the sword that 
bangs above their neck, because the righteom Lord shall 
heie the tircka of the sinners. I do not imagine, my 
brethren, of all sinners; but in the member which lie 
slriketh. He marks what sinners He stnkcth. For it is not 
uid. The righteous Lord will hew the hands of thu sinners; 
or their feet; but because gtroud sinners were meant to be 



^ 



13. 




68 Gw/'* /iCKioff tha wffA^, mfann, tinlrni/ifff ihe prorirl. 

Vtikt-it iiixIorHtood, au<] all |}rou<l men carry lolty neckn, and nut 

'only do evil dceits, but «ven rel'iifii: lo acknowlfdgf ihcm w 

be such, uik) wlien limy tire| rcbiilied, jimiify ilieiiisi-lvt-*' : 

(Behold tliou liast dono this; at least acknowledf>e ihine 

act: God linlclli u nituicr, do tlioii aha liato our; join 

thyself unto God; peTSucuie with Him thy ain. No, he 

Tcplielh: I haw done well, God hath done ill. What is 

thiit? I, he saith, have done no evil; for Saluni did this, 

Mars did il, Venus did il ; i have done nothing, the stars 

hftTc done it. Thoti jusiifieii thyself, ihoii nceiijiesl God 

Who made the stars, Who adorned thf hcavon:) therefore 

sineo thou jiistiliest thy sin, mid art proud against God, 

because ihou placest thyself out of fault, and God in fault, 

and hasl only misrd ihy neck, and hast run against God, as 

it i^ writttiu in Joh, (he was Hpeuking of an ungodly sinnor,) 

Job IS, he runnelh agaitint God, e-rew upon hit wwA, upon the Ihtck 

loMiM-s of hi* liirliferit i and he here niiuieih the ncck.becansw 

it is thus tliou exaltest thyself, and dust not fix thine eyes 

upon the ground, aud beat thy breast, and say, Lord, be 

merciful to mi- a sinner, but boaslcst thyself in lliy deserts, 

Jirfin. and wiithest, luiith (iod, to plead with Me, to enter into 

'^'*' judgtnenl with Mo; irhilo thou shouldest in thy guilty state 

sloiiv unto God, and viy unto Iliin, us it is cried iu another 

F: ISO, l*saliii, /f 't'hou, Li/rd,, art e.vlretne to mtirti wlial in nmiufi, 

^ uho tnny abide H? shciuldest cry nnto Him, as it is cried in 

P>.tl,'i. auothcT I'salm, / snid. Lord, be Merciful unto me, for 1 

have sititud againtt 'Iftee : since thou dost not choose to say 

this, butjnstifiest tby deeds against the Word of God; what 

follotveth in Sc-riplure conielh upon ihev; the righteous 

Lord shall hew the necks of sinners. 

10. VcT. A. Lei them be confounded and turned back- 
ward, an muNj/ «« hare rrif trill at Sinn. Thry who hate 
Sion, hate ilio Cliuich : Siou is the Church. .And they who 
hypocritically Miter into the Church, hale the Church. 'I'bey 
who refuse to keep the Word of God, hate the Church: 
Upon my back hare f/irg built: what ui|] the Church do, 
save endure the burden even unto (he end ? 

11. Ver. 8. 7. Hut what sailli he of thorn? The next 
words are, Let them be even o* the yntM of ihn huunf lupKt 

> OiC M*». aiU, ' I did not (hit, b«t ibc (t*rR,' 





Tke-Kork nflkt leiektii it tcilherrd imd tiMfft, 

that mtherelh he/on it li« plucked up. Tlie gra&H of llic 
bouse iu)»i in that which growcih on hotisi^ lo)>s, on a tiled- 
rouf: >l ia soon ou hi^h, and hath not u rout. Wow much 
better would it bu if it rtcw lower, and how miicli tnoro 
jofAilly would il bloom? \» it is, it riseth hiifhvr to a 
quicker iriih«riDi;. It )ialh not yei been ])hic)ct:d up, yet 
halh it withcrcid: not 3'et have tbt-y rec«ive'l sentt-'nct: from 
the judjjiiient of Go)l, and jiln-udy they hiivc not the i>ap 
of bloDiD. Observe ihtir works, and see thai tl«;y hnv« 
wilhervdi Hut they livi-, und arc hiirc : not »* vet therefore 
have ihvy been pluckttl U|». They ha>f withered, but liatc 
pot as yvt buen pluckc-d u|i : Uii-ij hare become u.f Ihe graw 
of I he hoiiw tups: which wtlhrretlt afore it be plucked up, 

V2. Hut Ihe rt-apL'rn trill come, but they 61I mil ibcir 
Blieaie* from ihust-. For the rt:a)icrs will como, aud will 
gftllicr the wheat inlu the bam, und will bind the tires 
logetfaer, and cast them into the lire. Thus aUo is ilio 
grass of the houso lops cleared ofl, and nbatcver is plucked 
from il, in tbroMii into ilio fire; beeausu il bad wltbervd 
OTBD before it was plucked up. The u-apir lilli-Ui noi bix 
bands ihetici'. His ntxl words are, (vcr. 7.) li'hrrptf the 
reaper fiiMh imt hi* hand : neither he thai bindelh up Ihe 
sheave* hi» t/wom. And, Ihe reopen are the auifeU, tlieHftt.lS, 
Lord Bflitb. 

13. \fr. 8. So that Ihey uho go hi/ say not mo much a*. 
The blviniiiij of the l.nid be upon you .• we hare l/lcucd you 
in the name of Ihe Lord. For ye know, brethren, when 
men poM by others at work, it is cutiouiary to addri'ss 
ihem. The bleixiny i{f the Ltird he upon t/ou. And ihia waa 
especiady the custom in the Jewish nation. No one passed 
by mn\ saw any one doing any work in thv field, or in the 
vineyard, or in harvest, or any tiling of iho sort; it was not 
lawful to pass by without a blex^iiig. Th«y who bind the 
tbcaveA, aro diRorenI from the jio^terH by on the way. Thoy 
wlto gulHor the sheaves, du not fill iboir hands with Ihcm; 
becantic the grass of the liouxi: tups in nut gatberod lor ilw 
barn- Whi) are they who gather lugelher the sheaves? 
The n'aj>LTa. Who arc the reapen* f The Lord h.ilh said. 
The reapcia are Ihe auijels. Who are the pasaera by? 




60 The sainti, who have paised hif, /laue (tkised theTii/hftotts. 

P«»i.>i Thvy who have nlrea'ly passed hence to Iheir country 

^"iliroiigii this ToaH, that is, through this life: tlie Apostles 

were passrrs by in this life, the I'ropliL'ls weru passers hy. 
Wliom did the Prophets and Apostk-s bless? Those in 
wln)ni tlioy saw the root of charily. But those whom ihey 
found lifted 011 high uu their house tops, and prnud iu the 
bosses of their bucklers, they declared against these what 
they were dooimul li> heroine, but ihcy gave them no bless- 
ing. Ve iherefoTO who read in the Scriptures, liod alt those 
wicked men whom iho Church beareth, nho are declared 
cursed, pertain niitii Anlithrisl, pertain unto the dtnil, per- 
luiu to the chuff, pertain 10 the tares. Innumerable things 
M>ic7,a[e said through hgnrcs of tlieni : for not erery one fhnt 
K/iilh iiiiln Mf, T/ird, Lord, xlitill enter into Ihe fiinffdom of 
Jieaten. Ye find no passage of Scripture which spuakelh 
well of them, because they who passed by on the way 
blfjiscd them not. The Prophets who passed by said all 
evil things of them. Behold, he also whora we hold io our 
' 'qarm band', David, passed along the woy; ye have heard what he 
^_?" said of them: The rit/hfeous Lord nhull hetc the tieckx of 
the xifinem. I^l them be cnnf-mnded, and turned back- 
trnrd, an maitif an have nil will itt Sion. Let Ihrin he even 
as the f/rasa of the house topi, which trUhrrelk afore it be 
plucked up: whercrif the moirrr Jillclh nut hix hand, neither 
tie that bindelh up the »heacen hit boxom. Thus he hath 
Kpoheu of tlicm. David ihcu, when he passed by, blessed 
not these, anil even l)irun[;h Inin was fulfilled what he him- 
self said, So thai Ihey who go by uty not so much a*. We 
hare blexaed you in the timne of the Lord. These men, 
when they passed l>y, wheiliL-r Prophets, or Patriarchs, or 
Apostles, whoever passed by, if we live well, brethren, have 
bUtsed us in the name 0/ the Lord. \V'hcii, thou a^^kesi, 
did Paul bless me ? When did Peter bless me? Observe 
ID tho Scripture*, see if thou livest well, and ace that thou 
hast therein been pronounced blessed. They have blessed 
all who live well. And how have liicy blessed? In the 
Dmii- name of the Ijird ; not in iheir own names, as heretics. 
*' For tliey who say, What we give, this is holy; wish to bless 
in their own name, not in the name of the Ijord. But ihey 



Li- 



IfTtat U tht 'deep' from which wf cry unto God. 0| 

wbo say, None Mve God sanctifKtli, nor is any man gwotl V»h. 
Kivf by iho gift of God; iliey bless in tlie name of I lie — . ' 
Lurd, mil in ihcir own name: because they are the friends 
of tilt" bridej^oiD, tlifj- rcfune lo bo niluUeruM of ilif biuW. J"ii" 't 




rSALM cxxx. 

EXPOSITION, 



rxxix. 



A Strtnoa lo the People, 

1. Ver. I — 8. Since we presume lliat ye are tratcliftil nol 
only *iih the eyes of the body, but niao willi llie heart, we 
inusl sing with underslanding: Out of the Jeep hare I cnllfti 
unto Thee, Lord: Lord, hear my voice. For this is the 
voice of one ascending, belonging Ig the ' Song of Degrees,' 
Each of us ought iherofore lo set- in whal duep he is, out of 
which he crielh unto the Lord. Jonas cried from ihe deep; Jonsha, 
from ihc whale's belly. lie was not only bencoih ihe waves, "" 
but also in ihe entrails of the bea«t; nevertheless, those 
wares and that body prevented not his prayer from rcucli- 
ing God, iind the beast's belly could not contain the voice 
of his prayer. It penelraled all things, it burst through all 
things, it reached the ears of God: if indeed vro ought to 
say that, bursting through all things, it reached the ears of 
God, since the ears of God were in the heail of him who 
prayed. For where hath not he God prtseiil, whose voice 
is faitliful? Nevertheless, we also ought to understand from 
what deep >ve cry unto the Lord. For this morbd life is our 
dci'p. Whoever halh understood himself to be in the deep, 
crivlb out, groaneth, siglielh, until he be delivered from the 
deep, and come unto Him Wljo sitleth above all the dcepa 
and above Cherubim, above all ihings lie hath created, not 
only bodily, but aUo spiritual tilings; until the soul coma 
nnto Ilim, until His own image be liberated hy Hint, that 
iiuaf^e which is man, which in this deep tossed by constant 
billows, hath thereby been worn away ; and except it bo 
renewed and repaired by God, Who impressed it when He 
formed man, (man could be equal to hiA own fall, he is not 




71'fy lie 4rrf)fii trho Annw tuil t/i« dfrp thft/ art in. 

rvvx ^1""' *^ ^i' ^^" riwiig iKi*'"!) lie U nliruys in tlic deep; 

— ~^' iiDlesB, as 1 iiai-e said, he !>e freed, ho is ever in tlio deep. 
But wlicn he criflti frnm tlm d«-op, he risclh from ihu dci-p, 
and Ilia very cry siiflcrc-th liim noi t» be long at the hottom. 
For ihcy are very deep in ihc deep, wlio do not even cry 

Pfni.is, fr<>in the deep. Th« Scriplin-e saiUi, H'/ien Ihe wicked 

*• Art/A reached the depth o/ei'iU,he denphefh. Now con- 
•iidcr» hrclhrcn, what sort of deep thai is, where God is 
despined. Wiien each man secili himself ovcrwiiehiied with 
dnily sins, priteecd dovm by heaps and wciffhts. so to speak* of 
inifpiitics : if it iin siiiil unto him. Pray unto Cod, he langhs. 
lu what manner? lie iiral saith, If crimes were disjileasing 
unto God, should I live? If God regarded human affairs, 
considering the great crimeH which I hare cnmmitted, 
should I not only live, bnt be prosperous ? For this is wont 
to happen to those, «ho are far in tho deep, and arc pros- 
perous in ihcir iniipiilii-s: and thc-y are tlic more plunged 
in the deep, in proportion as ihey seem to bo more happy; 
for a deceitful happiness is itself a greater unhappincss. 
Then men are aUo wont lo siiy this: Since I have now 
cominittod many crinips, and condemnation is hanging over 
mci I \mc by foregoing tho opportunity of doing what- 
ever I can; und. From hunceforlh I urn lost, tvhy do I 
not do whatever 1 have the power io do ? Wluit is the 
(1SU9) hiuguiigc of desperatu robberit ! 1'he judge will put me 
to the same death for ten murders as for live, as for one: 
trhy then do 1 not take advantage of every fresh opportunity? 
This is, The tricked, when he hath reached Ihe depth of 
rril dei-d>i, denpix/ylh. Hut our Lord Jesus Chriiil, Who 
despised not even our deeps, Who halh deigned to descend 
to this life, promising remission of all sins; lie raised man 
even from the deep, tliat he might cry from the deep 
beneath the weight of his sins, and that the sinner's voice 
might reach unto God ; crying whence, savu from the deptli 
of evils? 

2. Sco also that the voice of tho sinner crieth from the 
deep: Oul of (he dtvp haw I called unto Thee, O Lord: 
Lord, hear my voice, O let Thine i-rirt cnnttder V)el/ Ihe 
noiee of mn complainl. Whence dolh he cry? From the 
deep. Who is it then who crieth? A sinner. And with 



Man's onlff hapn it in tka Sn^i/ict of Christ. 69 

what hope doib be cr>'? Bocauso ilc who canio la absolve Vbr. 

from a\na, gnvv hopu even lo ihu Mtinvr doMii in iliu dcop. — 

What therefore fulloii-ttih after these words : If 'ITiou, Lord, 
will he ejrlreme lo mark tchat is nmissi, Lord, taho majf 
abide ilf So, he hath diKcKi^eil from wbul du<:p he cried 
out. For be crieth beneath llie weights and billows of hia 
iniquitie*. ilc hnlh looked round about hiiiiNi-lf, Ua hnlh 
looked ronnd upon liix own lifts he hath seen it every where 
covered with excessea and crimna: wherever ho lookclh round, 
be lindvlh nothing good in himself, none of the calmiii'ss of 
ri;fbtcotisni.-wi can incut \n» gaze. And when hc> seeth so 
many and so gr«al ninti, and such tpMps of his own crimes, 
ho crieth out, as if terror-strucli, //' Tkoa, ImtiI, trill be 
C-Vlreme to mark tehat i.t ai«i*t, O Lord, trko ruay abide 
itT Wv said not, I may not abido it : but, who maif abida 
ilf For ho saw that nigh th<? whole of humiin life on every 
side was ever hnyed ni by iU ftiuK, thai all consciences were 
accused by their thonghts, thai a clean heart trusting in tla 
own ri);htvousnvss could not be found. If therefore a clean 
heart cannot be found, thai can trust in its own righteous* 
nc«; let ihc heart of all trust in the nitfrcy of God, and any, 
/J" Thou, Lord, irill lie. exlreme lo murk tvhal ia amist, who, 
O Ij>rd, ma'j abide il f 

8. Ver. 4 — 6. Bui wherefon- iit ihero hope? For Ihfre in 
propiliitiioH trilk Thff. And what is this propitiation, 
except sacrifice ? And what is sacrifice, save ihat which 
hath been oflbred for us? The pouring forth of innocent 
blood blotted out all the «in)> of ihu (iniliy : *,o great n price 
paid down redeemed all captives from the hand of the enemy 
who C4iplnred them. With Thee, then, Iheie if propilialioit. 
For if there were not mercy with Thee, if Thuu cbusest to 
be Judge only, and diilst refuse to he inerciful, Thou wouhlest 
mark all our iniquities, and search after thvin. Who could 
abide Ihiit? Who could KUind before l*liee, and say, I am 
innocent? Who coiilil Maud in Thy JudguienI f There i^ 
thcn^fore one hope: For iriV/i Thcff there i.« propili- 
aliott : far the nake of Th;f law have I borne Tligr, O 
Lard. What law? That which made men guilty. For a 
law, hoiif, Jant, and good, was given lo the Jews; but its Rom. 7, 
efiecl wait lo inukc* iheui guilty. A law was not given that 



^1 




Gottt law of mercy eaablcM *u ta usail for Him. 

Phalm cDiild give tire) but wliiuh might sliuw liis sins in t)ie sinner. 
_2,'. For Itie aiuner had foiRotlcu himscH', and saw uot hiinsuir; 

GaL a a ' ' 

21, ' ' the law was given liirii, that he might sec liimscir. Tlitj luw 
made liini guilty, the Lawgiver freed him : for the Lawgiver 
■ impe- is the Supicnie Pouer'. A law was given that should terrify 
raioi. jjijj \m\A unto giiiltini-ss ; and ilie law dolh nol release fi^om 
I aiiis, but sbeMeth &ius, auU [tLTcbance placed beneath tlii» 

law, ho obscrvL'lh in the deep bow great transgrcKsiimN be 
bath been guilty of against ibe law, and crielh onl thus, If 
TliQH, Lord, wilt be c:rtTeine to mavlc ivhitt is n»i/«!, 
Lord, tc/io rrnii/ nbidv it ^ There is tbertforg a law of iba 
mercy ol God, a law of the propitiation of God. The one 
wad u law of fear, the other is a law of love. The law of 
love giveth foigiveiiess to sins, hloueib out the past, wariietU 
concerning tbe future; foriiukelh not its companion by iho 
way, becometh n cuiupanmn to him whom it leadelb on iho 
way. But it is needful to agree wiih the adversary, whilel- 
Mnii.S.tbou art with bini in tbe wav. For llie Word of God is 
lliino adversary, as long as thou dust nol agree with it. 13ut 
I thou agrees!, when it has begun to be lliy delight lu do what 

/ God'e Wold commandelb. Then he who was thiite adver- 

sary boconielh ihy friend: so, when ibe way is lliiighed, 
ihcrc will he none to deliver thee lo tbe Judge. Therefore, 
For the "like of Tli*i laic I huve uaitid for Tliee, O Lord, 
because thou bast condescended to biiiig in a law of mercy,' 
I to forgive mc all my i^lns, to give me for the fiidiie warnings 

f that 1 may not oflcnd ; if 1 perchance have slipjR'd after 

these warnings, Tbou bast given me a remedy, uherehy I 
ia.e,l3. may pruy Thee, in ibeso words, Forgireus our Irt-spassex, a* 
tee J'orgire thrni that Irr/iposx uyaiii/it us. Thou hast decree<i 
this law fur me, that, an 1 forgive, so 1 may be forgiven. 
For the »ake, therefore, of thiw law I have wailed for Thee, 
O Lord. I have wailed inilil Thou mayest come and free 
□le from all need, for in my very need Thou bast not for- 
saken (he law of nKicy. 

4, Hear ivbut law he spealietb of, if thou haM not yet 
utidvr»iuod thai he is now Rpcoking of the law of love; hear 
the Aposllc; Bear ye one anot/ier'x hurdean, mid so futjit 
the law o/ Christ. Who bear one another's burdens, save they 
who have love ? Tlicy who have not love, arc ofl'ensjre to 



i>«/y ofbearhi) one antilher't hurdftu. 65 

one aDtithcrj but they mIiu havt; low, bmrwith one another, ^ik- 

Somo one haU> injured chcc, be askelb thy pardon: if thou '— 

Ibrgivv him not, thim li<L-;iri-!>l nut ttiy lirolhvr'K liurdeii; if 
tboii diiKt forgive, tbuu bearest the weak: and if perchance 
thoit hast fallen into any iulirmity, as a man, ho also shonld 
bear with tlirc, as iboii didet with him. Hear what went 
before: Brethren, if a tnan Ire overlnken in anff fault, ye Gni.t, 
that are tpiriluat reniarti irncii an one in the spirit of meek' ' ' 
neu. And I«st perchance, since he had warned the spiritual, 
they miifbt seem lu iheiu&elves secure, he at once uddcd, 
Contidrring thffsclf, lent thou aUo be templed. He then 
subjoins whiit I have just quoted, Bear ye one nnollier'g 
hurdeHi, and no fulfil the law of Christ: whence saith 
I>avid, For the sake nf Thij taw I have waited for Thee* 
O Lord. Sli^ are suid, when tlicy cross straits lo (he 
nearest islands, for the sake of pasture, to lay their heads 
ODe upon the other; but one, who goes before, carries his 
bead alone, and dotb not lay it upon another; but when he 
himself at !«o fuints, be retreats from his position iti front and 
retires behind, that he also may rest upon another : and thus 
all bear tlicir own burdens, and reach wh^t tbey desire; and 
sulTcr not shipwreck, because love is as a ship unto lhem> 
Lore therefore bcarctb burdens: but let it not fear lest it be 
overwhelmed by such burdens : let it heed, test each man bo 
oveijxiwcred by his own sins. For when tliou bearest thy 
brother's infirmity, bis sins do not burthen thoe. Certainly 
if thou conitcnt, then tliine own sins overwhelm tliei', not 
another'a. For every man who hath consented to a sinner^ 
is oppressed by another's hiuk, not his own. Fur coiiKenl lo 
another's hiu becometh thine own sin; and there is no room 
for thee to complain that another's sins weigh thee down. 
For it is said unto thee, Sins do weigh thee down, but thine 
own. IVheit thau satPest a thief, thou didjtt ran icil/i htm. P».BO, 
What is this? With thy feet tbou didst walk to a theft; ^ 
yea, ihou didst join thyself in mind to the lliief ; what was 
bis dcod alone, has become thine too: because it pleased 
thee. But if it displeased thee, and thou didst pray for him, 
and when entreated frccly forguvest, ao that thou maycst with 
a free counteiiaucc say in thy prayers, which the licaicnly 

VOt. VI. F 






Danger of Judgment for leMer tint. 



Pa«i.H Coiiuwllor' halh diclatud to tltcc, Foraive «« our trrnpntMii, 
CXXX ' -• ' ■ 
'at we forgive t/iem that freitpasit agatnul kx; ihoii hast leamt 

In bear tliv liroilmr'* -burdens : bo tliat another also nuay hcur 
any there may he of thine, and the word* <»f ibe Apootle may 
be realised in yoi|. Hear each other't bnrttemi, and xn fulfil the 
Ititi' of Chri»l. TluiK ihoii nccniply "iiigt-Mt tliu words we 
ha»c just read, For the take qf Thy taw I haiv trailed Jbr 
Thre, O Lord. 

5. Bui lie who Iceepelh not Una law, neitlier doth he wait 
for the Ijord; nor, if he should wish to wait for Him, is there 
a reason why he should wait; ho wniirth fruitlessly. For the 
Lord will come, and will discover thy sins. Hut that thuii 
hsKt lived in perfect vighteousnL-ss'", — lie will not perhaps 
discover inurdeTs, for these are heavy and extreme offences ; 
lie will not discover jididttiry, II« will not discover thoft^. 
He ivill not discover robbery, Hv will not discover enchant- 
ments He will not di.tcot^r idolatry; none of these will He 
perchance discover. Will lie therefore discover nothing? 
MxuG, Hear the words of lhi3 OojtpH : He trfio milh io Am brother, 
Thou fool. Who abstainctli from these most intnutc sins of 
the tongue f Hut perhaps ihon snyrst, They are slight. He 
thall be in danger, xaiih onr Ixird, of Iteli _/ire. If it seemed 
bm a slight or no very great thing lo thee to say nnto thy 
brether, Thon fool, at least lt:l the fire of hell ^oein great to 
thee; if thou didst little regard the sin, at least be deterred 
by the mngnitndo of the piinishiuenl. But tJiou sayesl. These 
things are slight, they are trivial : this life eannot be without 
them. Heap together slight things, and they conslitutv a 
great heap. For grains are minute, and yet they make a 
lump: and drops are minute, yet ihey fill rivers, and drag 
masses with them. Ho therefore considering how many 
minute sins man daily i^oinmiltelb, if nodiing else, at least 
by hiii thoughts auil his tongue, heeds how many they be; 
«nd if he heed how minule they he, he scelh tliat by many 
minute sins a great heap is produced ; and, not thinking of 

' ■ JuriaiJiTItu*.' Ila ipcsk' Qf i[ Uvvd in prrfret niiblrvunitw, He will 

bsrr au'l vl«c«)iore u u (oim of plriul- not liml. PcrchiuiUE II« »>ll nut (iiiil 

lag, 9** on 1^1. oh. Sit. i. f. 19. monlun," &o. 

■ 0*t. Mn. " But ihat thou li*il 





Trust in God for mercy, and hlfSsrdKSM to come. 




)ii« imn ftirmvr nin*, but «f biitiiHn wcukncss ilself, now nting Vsn. 
saith, Ual „f the deep hate / culled hhIo T/itv, O Lard: ■ ''~*'„ 
Lord, hvar iwy voice. O hi Thine earn cousider ttell the 
poiix of my compliiinl. Ij Thou, Lord, iriJi he rxireme to 
mark whut in done iiniisst Lord, w/io mny abide it/ I 
caD avoid iiiiii'ilttrs, inlutUTru-s, rolilicHv.*, pcrjtirk'B, enchant- 
luculB, idolalry; can I avoid slnn of ilic loiif^iic also? Can 
I aviiii) KinK i<{ the henrl uUo ? It in nrittun. Sin in l/ie iJuhe 
trauKi/reJttioii of the lair. Who ihen iiiav ahide, if Thciu ' ' 
wilt hi; (txtrome to murk traiisgrL-ssions ? If Thou wilt deal 
with u.'i aa a severe judge, not as a mcrciiiil falhefi who shall 
Kland bfforc Tliine eyes? But ti-ifh Uiee lAcrv it pro- 
pHiitlioa: fitr the sake of Tliy lute I lnue icaited for Time, 
O Lord. Wh^t in the nature of this law i Bear each other's atl. 6, 
burtitm/i, and m nhall ye fulfil the late of Cltiitl. Who*' 
bi-arcach other's hiirilctm? They who say fnithfiiUy, fori/iue 
us our Irtipaxife*, as tee J'orgive them that tregpasx agaiNst 
u«. 

6. Vor. 6, .1/y soitl hnlh irniird /or Thy word. No man 
waiteth, save be who hath not as yel receit-td what haih been 
proiniscdi for what dolh he, who hath tiready rcL-eiicd, wait 
lor ? We hav<! retcivcd remission of sins ; bnt ibe kingdom 
of heaven is promised ns; our debls have but-n blotted out; 
but our reward i« Hiill to come; we have reci^ired pardon, 
but wo hold not as yel everlasting life. IJul He W'ho gare 
pardon, Himself prouiixi-d uIko ererUsling hfe. If it were 
our own word, we ought lo fear : becausi; H \% tlie word of 
God, it deceivelh not. We therefore tnut (ver, ft.) without 
fc«r on ihc word of Him Who eannot deccii'e. My soul 
halh trusted in the Lord, from ilie morning watch rrifn 
fitilo tiii/hl. What is (hat he siiith? hath he hopr<) in the 
Lord for one day, and hath all hi» hope terminated ? From 
the Moritivy milcli even unto niyht hath my miul trailed in 
the t/ird. This morning watch is the end of night; hi^nce 
my »oul hafh trusted in the Lord even unto night. We 
ntMt therefore un<)er3tand it «o that wk may not sup- 
pose we are to truat in the Lord for one day only. W\uit 
do yon conceive lo be Ihe scum-, then, brethren f The 
word*. My soul hafh trusted in the Lord J'roin the morniuy 
watch unto niyht, mean this: that the Lord, throuifli 

pS 



i 




66 The ' Morning iValch,' VhrhCa Reiurrertlon, and ourt. 

P^iLM Wboin our sins have been remitted, arose from tlio dead 

' at the moroing watcli, so that we rnav liojie that what Mont 

before in the Lord will lake place in us. F»r our sins have 
been already forgiven: btii we have not yet risen again: 
if we have not risen URain, not as yet hath that taken jilace 
in lis whih went hcfiire in onr Head. What went before 
in our Head ? Because the flesh of that Iloat) rose again ; 
did the Spirit of that Head die? What hiid dii^d in Him, 
rose again. Now He aiose on the third day; and the Lord 
as it were thus speaketh to as: What ye have seen in Me, 
hope fiiT in yourselves ; that is. because I liave risen from 
the dead, ye also shall rise again. 

7. But there are who say, Behold, the Lord hath risen 
s^ain ; hut must 1 hope on that aecoiint that 1 also may 
rise again ? Ci-rtainly, on that account : for the Lord rose 
again in ihnt which He assumed from Iheo, For He would 
not ri«e again, eave He had died ; and Ue could not have 
died, except He bore the flesh. Whal did ihe Lord assume 
from thee? The flesh. What was He that came Him. 
self? The Word of God, Wlio was before all ihiTigs, through 
Whom all things were made. Rut that He might reeeivc 
John I, something from thee, The Word became Jtes/i, and dwelt 
1. 8. l*-a,„(,„^ f,„_ He received from ihee, what He might offer for 
thee; as the priest recciveth from thee, whal ho may ofl'er 
for thoe, when thou wishest to appease Gnd for thy sins. 
It hath already been done, it hath been dune thus. Our Priest 
received from us what He might oli'er for ns: for He re- 
ceived fli;sh from us, in the flesh itself He was made a 
victim. He was made a holocaust. He was made a sacrilico. 
In the Fasaiou lie was made a sacrifice; in the Itesunection 
He renewed that which was !«lain, and offered it as His first- 
fl'uits unto God, and sailh unto thee. All that is thine is now 
consecrated: since such first-fnnt£ have been olTered unto 
God from thee; hope therefore that that wilt take place in 
thyself which went before in thy first-fruits. 

y. Since He then rose with the niorning watch, our soul 
began to hope from hence; and how far? Even utifo night; 
until we die; for all our earnnl deaili is as it were sleep. 
Thou hast begun to hope siuco the Lord rose again, fad not 
to hope unlil thou goest forth frum this life. For if thou 




» 



JUiataie/t hopes from God. The Irw kfrpe it fur fternily. 69 

liopfl not even unto night, all that thou had^t l)0]>ud is ^bb. 
de»trujcd. For then- iiru men who bogiii to lio]ie, but ^— 



penerere niit unto nij>bi. 'I'hpy bcfipn lo sutTcr Boine 
uibuluttoiDi, the/ be^Hii to suffer tc in ptu lions, tbi^y iieel**-'^) 
wicked and unrii^htioiis men lloiiriHh in [(.'iii|)oral prospciity: 
and sini-v ihoy hoped for micli thitigx fnitii the Lurd, tliat 
tbey might here be happy, they observe that those who 
haTc rommiltcd criiiif?ii, poKscss vvhnt ihcy desired lo possesa 
ihuitinctvc ; and llicir leut fiiil, and ihvy ceaxt! lu hopo. 
Why i Because they began not lo hope from the morning 
wntfh. They did not begin to hope this thing of ihe Lord, 
which nvnt bi-fure in the Lord from that morning watch: bat 
tliey hoped from the Lord, that if they were Christians, they 
niigbl have ii Iiuuko fidl of corn, wine, oil, gold, silver; none 
of tbco) would die prematurely; if any had not children, 
be would obtain tlit^m ; if he bad not married a wife, bo 
would marry one : not only no woman in his house, but not 
even bis callle n'onld miscarry; hiti valN uuiild nut mm 
sour, his vineyard would not suB'ur from hail slonna. He 
who ihus tniKied in the Lord, observed thai thej' who 
worsliip not the Lord abound wiih these ihiugs, and his 
feet slipped, and he hoped not until night; because he 
commenced not to hope from the morning watch, 

9. Who theu beginueth ihiis to hope from the morning 
watch } He who hopeth lliat from ibe Lord, which He 
begaii lo shew from the morning watch in which He rose 
■gain. For before no miin hitd aviiien lu live fur ever. 
Listen, my beloved. 1'fae dead were raised agaiu before 
our Lord's advent: for Klias also raised a. dead man, and J '^^^ 
Kli«sus, but they rose a^ain doomed to die again. They I King* 
whom the Ix>rd IlinineH' raised, rose to die again; whi'lhcr ' 
tliat youth the widow's son, or ihe girl of twelve jeurs of-"*''. 
age, the daughter uf ilie rider uf the synagogue, or Lazaruit: i.uke e, 
tbey were raised by dill'trent ways, but all doomed lodieij^: 
ODce tbey were born, bul twiee they died. No man had*<> 
rUen agun never to die, except the Lord. Itut when did 
the Lord rise again never lo die? From thi- ninriiinij wuU-h. 
Do thou also hope this fioni Ihe Lord, that ihou wilt rise 
again, not as La/.arii!t rusir, uui as the widow's son nnd the 
daughter of the ruler of tlie synagogue rose, not as ihey 




TO tf* miuf live in hope till tee have the reality. 



rPd^t-M nisd wlioiti th« I'ropbets of old raiNcd; bul b»]je thai ihou 
-'-^ — '- wilt rUe again as ihc Lord rose, so that afli-r thy resurrection 



thou mnj'uKl no more fttiir (hut ihim wilt <li(! ; aiK.l thou ha^l 
begun to hope from the morning watch. 

10. But hope even until iii){hl, until this WiK lie fimfthed, 
until iho night of the whole hiiinaii race come on at the sun- 
set of tlio vforW. Why is thU, unfit f Because after this 

Riiin. 8, night, there will no Ioniser be hojie, hnl reality. For the 
hope I/ml ii srcii ix not liojie, siiith the Apostle : for what a 
tnttn Mvih, uhy dnlh he yel hope ^for Y But if we hope for 
that ue see tiot, then do we with patience wail for il. If 
thcn.'fore we imght pnlit-ntly to wuil for that we see not, lot 
US hope even unto night, that i», even (o the end of this life 
or of the world, Diil whi;n this night shall have passed 
mer, that will come at last wliich we hoped for; and uc 
shall no longer hope, nor shall we be in despair. Fur we 
blame men who despair, and ttometimes we detest a maut 
and i^ay, Ho hath no hope. It is nut always an evil nut to 
haw hope. When ue are in ibis life, it is an evil not to have 
hope : for he who hath not hope now, will not have the 
reality afterward!". We otight therefore to have hope now. 
itm "hen the reality is come, will there be hope? For uliat 
a man seelli, 'clitf doth he >/el hope for ' The Lord our God 
will come, firnt to shew to llie linm<in race that form wherein 
ilfl was crucified and rose again, that the godly and the 
ungodly may see: Wt those see, and he ihiitikfnl thnt tliey 
have diieo^ered what they believed before they saw; and let 
these bluiih not to have believed what they will nee. They 
viho aix! ashamed will be condemned, and they who are 
thankful vill be crowned. It will be itaid to ihetu that are 

M»t.3fl, conlbunded, Dfpurl into t^rrrhifting Jire, prrpared for the 
devil and his angeh: it will he said to them that rejoice. 
Come, ye hlafsed of my Fulhrr, itiheril Ihc kingdom preptirtd 
for you from the fouiidalioii n/ Ihe world, which when they 
shall have received, hope will bw no longer, hecnnsc i]ic 
reality will be theirs. When hope therefore is done, that 
night will pass hy ; but until thin hnppeii, let nur huh) hopu 
iu Uie V.m^\/rom Ihc murniui/ wiitdi. 

IL And he returns to this. From Ih* momitnj wnlch let 
Israel hope iu the Lord. From the momiuy ualvh even 




Hope in Qoil in spile of our trouhln and our tins. 71 

Utilo Htyht halh ntif mihI hoped in llie f^rd. But what hath Veb. 
it hoped f Vtam the uiorning uateh lei Itntel hofie iu llie — '—^ 
Lord. Ntil only /*■/ I'mrl liopi- in the l^ord, \>yH from the 
morttiitg watch let iarael hope. Uo I tlien blame the hi>[ie 
of the woild, w hell il is placcij in the Lonl f No ; bul there 
is another hopu hehinginf; to iHrad'. Lvt nul Israel hopu for 
riches a* his highest (food, not Tor health of body, not fur 
a)>ui)<)iiii<:« of uinhl)' lliiiigH : he will intWct have lo siiflur 
^ibuluiioii here, if it should be hi»> lot to suffer any troubles 
for thu oaltu of iho truth. For the Martyrs lucked not hope in 
God, and yet iliey niitTerud xtieh things aa do robbers, tiii do 
wicked men: ca^t bofuro beasts, burnt vtith Qres, slrickcn 
with th« sword, mangled witli inelniments of lurture, houud in 
rbatns, worn lo death wilh prisons, sulferini* all these evils, did 
thvy not hopu in the Lord ? or was ibdr hojic this, )hut they 
ahoutd be fiet'il from these 6vil», and enjoy ihiB life? Cer- 
tainly not: because they hoped from the morning watch. 
What u>eaneth this? They considered that uioniin){ waicli, 
wherein their Lord nrotte, and they caw that hcloru lie rosu 
ftgain, lie Himself also hail sullered such things, as they 
were now MiflV-ring, and tlicy despaireil not ibiit they also 
»1)o<itd rise a){uiu after such sufferings unto life eternal. 
Israel hnlli trusted i« the Lord, from llie mwiitng even 
unto ni*fht. 

\i. Vcr. 7. 8. For teilh Ihe Lord there is mercy, and 
with Htm II /denlfOiiK rciininplioii. Admirable ! ThiK could 
Dot have been belter said in its own place, on account of the 
wonls, FruiH the uioniiiiif wulch let Ixrael liatl in the lard. 
Wherefore? Keeauso ihe Lord rose again from the morning 
wdlch; auil the bmly unghl lo linpu for lliut which went 
bvlbreiDihclK'otd. ilut, lest this thought should be suggested: 
The Head might rise again, because It Mas not weighed 
down wilh sins, thoi-c wa» no sin in Illm; what Mhall we do i 
Shall wc hope for such a resuriectiou, as went before in the 
Lord, whtUt wc are weighed down by our sins ? But see 
what followeih : For teilh the Lord there is mercy, and 
toilh Him pleuteoti* redemption. And He shall redeem Israel 
frtim all kin xins. Though therefore he was weighed down 

bwilh bis sins, the mercy of God is present to him. For this 
reason, lie went before without sin, that lie may blol out 





Ciirut ihw redenmed un from AU our tins. 



pEiLM the sins of those that follow Him. Trust not in yourselves, 

but triiitt from llie morning watt-li. S«e thut your Head 

hath risen ngain, and hath ascended iuio heaven. In Him 
there was no fault, but through Hitn your faults will 
be blotted out; He shall reUtfem Israel from all his »in«. 
Bl'Cousc Israel could sell hiiiiseli', and become n bondsman 
under sin ; he cannot redeem hiii)«elf from his sina. 
He could redeem, Who could not sell Himself: He 
Vriio committed no .sin. He is ihe Redeemer from «in. 
He trill redeem Isinel. From what will He redeem him ? 
From this sui, or from that? From all his sins. Let him 
not therefore, when about lo come before God, fear anv of 
his sins: let him only come with a fnlt heart, and cease to 
do any more what he before did, and not say, ITial sin is 
not forgiven me. For if he -iaith this, on account of that 
•cry sin which he supposeih not to be forgiven him, he con- 
Ti-i'telh not himself, and by doing the real, not even that 
which he feared not is forgiven him. As 1 have committed, 
he saiih, a great crime, and it cannot be forgiven me ; 1 will 
now do the rest also: for I lose this which I do not do. 
Fear nut : thou art in the deep, scorn not to cry unlo God 
from the depths, and lo say, If Thou, O Lord, will lie 
extreme to mark what is done ami/is, O Lord, ti^ho may 
abide it? Think of Him, and wuil for Him, and endure 
on account of His law. What law hath He given thee? 
>U(t.6, Forgive us our debts, as we forgiee our debtors. Hope that 
ihou will rise again, and that thou nill be there altogolher 
without siu, since He roue again Who lirst was without sin. 
Hope from the morning watch. Say not, 1 am no: worthy 
on account of my sins. Tliou art not noilhy: but, vilh 
Him there is plenteous redemption: and He will redeem 
Israel from all his sins. 

C^jJi PSALM CXXXI. 

ESPOSITION. 
J Sermon lo Iht Coiamaa Penplr. 

1. In this Psiilm, the humility of one that is a HCrraut of 
Ood and laitliful is commended unto us, by whose voice it 



' Tie Church of ChrUt, the tnu Templt of Owl. 73 

iH KUiig; wliicfi is the wtiolc bu(t}r of Cliri«t. For w<! hav« Vsa. 
often wrarned you, beloved, ihai il onght not lo be received — '- — 



L 



as the voice of one mun singing, but of all who am iii Christ's 

Bodv. And Hince all are in His Budy, as it were one man 

spealceth : and he is otic who also is mauy. For thc^y are 

maay in thcinselvvs, but one in Him Who is one. Now this 

ia iho very temple of God, of w hit-h ibc Agioslle saith, The I Cor. 

lemple iif God U holy, trhich are >/e; that is, all who bcliuvv ' 

in Christ, and so believe as to love. For this if to bcliere 

in Christ, to loio Christ: not its the devils belicvod, butJtmoa 

loved not ; and lh(.Tcfort.', allbon}{h lh«y bvliured, said, ' 

What hare we lo do with Thee, Thou SonofGodf BulSl«rt.8, 

'I'd 
let n» so belJL've, that we mttv believe on Him, loving Ilio>, 

and may not say. What have we to do with Thee f but may 
rather say. Unto Tlu'c wo belong i Thou hast rcdeoincd us. 
AU therefore who tbua believe, are as living stones, whcr«of i p»l 
the temple of GntI is built; and as timber thai doth n(itQ,„'g 
decay, whereof that ark was made, which could not bo'** 
OTcrwhelmcd in llic dilugc. This is the temple, that is, 
the mon themselves, wherein God is prayed lo, and heareth. 
For whosoever beside the temple of God jira^eth God. is 
uol heard unto that peace of the heavenly Jerusattim, al- 
though He is htiard for certain temporal things, uhich God 
hath aiven lo the heathen also. For the devils themselves Mmt 8, 
were heard, that they might enter into the swine. To be 
heard unto everlasting life is anothtfr thing, nor is it panted 
save unto him who prayoth in tlie temple of God. Now he 
pmyeth in tlie teinjile of Gu<l, who pruyvth in the peace of 
llic Church, in the unity of Chiist's Body; which Body of 
Christ consisicth of many who believe in the wholo world : 
and therefore he who praycth in the temple, is beard. For 
he prayeth in the spirit and in truth, who prayelh in tlieJnim*, 
peace of the Church ; not in that lemple, wherein was the 
6gore. 

2. For according to a ft^^nre our Lord shut out men from 
llie Temple, thusc who sought their own, that is, who le- 
sorted lo the leinple for the sake of selling and buying. 
But if that Temple was a ligurt;, it w clear that the Boily 
of Christ also, which is the true Temple whereof that w«» 
the image, hath mingled with it buyers and sellers, that is. 



_i 




7-1 J/i'a ieep themteleet out of GodCs Temple by their sitiM. 

P»L)i Kucl) as K<.-«k lliu'tr otvii ib'mgs, uot iho tl)iii|j;s of JesusChrist. 

pj^iYl ■ " Now tht?y are tlrii-cii out llicnce with a nhij) of cords. For a 

i.'H. cuni HigiiifiL-ili &iiis, a& i.i ftuid tliioiigh tlic l'ro{ilicl : Woe 

' unto Ikem t/ial draw gin fi« it were with a tong rope. Xliey 

wlio «dil Mri* to RiiK, dniw n loug ropo of sin; llicy wli» 

wh«n tbey have couimiUcd ou« nin, coiuiuil anothi.'T, to 

cover it. For as yaxu is addud to yarn, lo make a ropu ; 

and il doth not progress in a 6irait;hl line, but is twisted : so 

all oil dt:edf, ivhich iiru KJns wlicn uddi-d uiiu t» another, 

when sin comclbfrotu sin, and sin is annexed to sin, become 

J.ib6, a '«"8 rojJt. Wlio*e path* ate crooked, and their ways are 

'"■ full o/ u-indimj*. What is the nso of this rope, save that by 

it each man's hands and feet nro to be bontid, and he is (a 

he cast forth into outer darkness f For ye remember it ig 

Mal.aa, said of a ceriuin Mnner in the Gospel, Hind him hand and 

font, and caxi liiin into outer durknenn: there aliatl be 

uvepiwg and i/na*bing of teeth. There wonld be uo means 

ofbindin^ his handa and feet, had he not made for himself 

a rope. Whence it is most openly said in another passage, 

Pioi. 6, Tftc uickrd ahull be holden ttith the cords of his «i»«. . 

Since llierefore men aru beaten by means of ihtir own sins, 

therefore did the Lord wialie a whip of cords, and with it 

droie ont of the Temple all who sought their own, not tho 

things that are of Jesus Christ. 

3. It is therefore the voice of (his Temple in the Psalm. 

In this Temple, as I hatu said, God is prayed unto: and 

hcuielli in Spirit and in Tvnlh ; not in lliul bodily Temple. 

For there was the shadow, wherein might be shewn uhut 

WHS to come: therefore that Temple hath already fallen. 

Hath therefore the house of our prayer fallen ? God forbid! 

For thai temple which fell could not be called the house of 

Il 5t>, pi-ayer, ivhereuf il is itnid. My haute tthall be culled a house 

'• of prayer for all ttalianx. For ye have heard what our 

UBi.3i,].ord JcHUK ('lirist said, // Ix written. My house nhall be 

'^'■'* culled a houxe of prayer. ' but ye hare miide it a den of 

John 9, thiectt. Did ihey who wished to raaltc the hon^u of God u 

~ ' den of thievt^n, eUcc't the ruin of the Temple ? So they also 

who live ill in the Catholic Chureh, as far as in ihcm is, 

with in inalctt the houso of God a den of thierea ; yet (hoy 

do not on tliat account overthiow the Temple. For a time 



7*Ai! trttt Sf'oTtikipperit ; the true Print, and Sacrifice. 76 




w 



will comi-, whvii tWy will be ciiitl out of doors with Uie rop^ vb*. 
of lUeir sins. Uiii ibis Temple of (.ioA, ihi» Uocly of Oimt, — - — 
this CongTi.');atiiiii of tbc f^illildl, bntb <it>o voice, aad tiingelh 
in tlic Piulin ax one iiuiii. Wc biivt) aireaily \n-nfA its voice 
ill many Psialuis; let ii§ also hear it in thib. if wu will, it 
ID otir voiw ; if wc will, ww bear it wilb tlic «ur siiif^ing, and 
we sin)! io httart. But if we refuse, wc shall be in thai 
Tumplc ax biiyeni and sellers, (bat i*, seeking our owr 
ibings: wo enter the Church, not for those purponeK tbnt 
please tbo eyes of tiod. Let tlierefure any one uinong you 
consider in what inannur be hcart.tb, whulbcr he lu-iir nnd 
liUi^li, wbetbtir be beiir ami ciut it behind liitn, whi'lher he 
hear and respond, that is, perceive bis ovn vuic^ here, and 
join the *oice of bi« nun bean in the voice uf this Psalm. 
Vet the Toice of this I'sdiui is nui mute; lot them who ara 
able, nay, who wish, be instructed; they who wish not, let 
them not binder. t<ct bumiliiy be recommended unto ua; 
tlience he beginnetb. 

4, Ver- 1. iMtd, nty lienrt it not lifted up. He hulh 
ofliind n sacririfc. Whence do we prove Ihat he hntli ottered 
« Mcrifice ? Kccatoe hnniilily of heart \* a Kacrilice. It is 
uid in another Psalm, //' Thou /mtUt desired a mrriJice.P*- ^t, 
»urfly J wunld hiite given it Tliee. He wished lo atone 
unio God for his sins, he irisbed to propiliale Him, tlmt lie 
tniKbt recciro pardon for his isins: and, as it were, seeking 
by what means he might propitiate lliiu; If Ihun liwUl 
Je*ired,hc saitli, a Miri/ici; I ttould hare ^iveu it Thm 
but T/iou detigftltut not itt burul ojferinj/a. It was super- 
fluous therefore for him to neck either ramx, or bulla, or any 
Hicb victim, wherewith be might appease God. What then? 
Since (lud is not phased with bnml-oircring^ doih He not 
receive a sacrilicc, and is He appeased nitbout u sacrilicef' 
If there '\% no lucnfiee, there is no I'rieiLL Bui if we have 
a High Prii'st in Heaven, Who intcrcedelb with tlie Father 
for tu, (fur He balh euiered into the Holy of iiolieii, within 
the veil, where the priest in tigure enured not naie once in 
tlw year, lu lliu Li>rd uliio in the whole of time •*»». ouch 
ofTired. He ofTered Himself, the High IViest Himself, 
Himself the \'iclim,and eatrrrd oner into iiie Ilulg of H'iUe», "'''■ ^. 
and now dieth tio more, and death hath ho more dowiuioH K<ia]. « 



70 Offering of a contrite henrt. Ci/minff to 'buy and noil.' 

PoiiH over Him. \Vc arc sale. Tor wc have & Priest; l«t us 

offer our saL-rifice llicru. Let us consider wlial sacrifice 

wc ought to oiier; fur God is uot pleased with burnt- 
ofibriiigK, «s ye liave beard in ihu Psalm. But in that place 

Ps.Sl, hg next shcWL'lh what he ofllTeth; The sacrifice of Ooii is 
a troubled itpirit: a liniktH and « conlrite heart, O tlod, 
thalt TTtou not despise, li' iherafore a huoibled livart b« 
llic sacrifice of God, lie who said, O Jjord, mij heart is nnt 
lifted Uf), offierud a !iacriti<;e. See him in another passage 

P»-»i ihna offering: Ij>ok upon mine humility and my mieery, 
ta>d lory ire me all my sin. 

5. Lord, my heitrt was not liftrd up, neither ictre mine 
tj/es raised on hiyh ; I have not ejvreiwd myself in great 
mailers, nor in wonderful Ikings which are too high for 
me. LiCt this t>e more plainly spukcu and heard. I have 
not been proud : I have not wished to be known among 
men as fur wondrous powers ; uor have I sought any thiug 
beyond my strength, whevtby I might boast myself among 
the iguorant. Ohsene, beloved, a great matter is set before 
you. As ihiit Siniim the sorcerer wished lo advance into 
wonders above himself, on that account the power of the 
Apostles more pleased liim, limn the righteousness of Chris- 
tians. Bnl wlieu he saw llie imposilion of hands by the 
Apostl<!s, anil that God gave the Holy Ghost to the faithful 
through their prayers; and since then the Advent of the 
Holy Ghost WHS shewn throngh a miracle, so that they 
Bpoke with tougtics, which thfy had not learnl, that is, all 
Upon whom the Holy Ghost descended. (Not that the Holy 
Ghost is nut given now, because believers speak not with 
tongues. For they then needs must speak with tougues, lo 
tiguify that all tongues should believe in Christ. WhcA 
uhal van signified was fulfilled, the miracle was taken 
away.) When therefore Simon saw this, he wished to do the 
like, not lo be like the Aposlk-s; and ye are aware thai he 
even imagined thai the Holy Ghost might be gaint-d with 
money. He therefore was uiiu of those thikt enter into the 
temple to buy and sell; he wanted to buy what he designed 
to sell: aiid truly, my brethren, it was thus, because he was 
such an one, and had in such wise come auiorigst them. 
The I»rd cant forth from the temple the sellers of doves; 



7H» iMmbert tn o«e hodg Mhare each other's pouter. 77 

vow a dore sigtiifiHh ihe Holy Spirit; Simon llierefore Van. 
wiitlicd lo buy the dove, and to eell the dove. Our Lord Jesus . '' 



Chri-tt, Who dwdl in Peter, came up, and with a wliip of **^s *• 
cords drove forth the ungodly trader. 

6. There are llien rncn whom it pleaseth lo perforru a 
miracle, and they exact a miracle from those who have 
grown in ({race in ttie Church ; and they nlio scem to them* 
selves far advanced, wish to do the like, and suppose (hey 
belong not to Ood, if ihey can nut do it. But tlie Lord onr 
God, Who knoiTcth what He giveth and to whom, and how 
the framework of the body may be preserved in peace, 
addresses the Church through the Aposllo: Tfie etfe cannot l Cor. 
tay unto Iht: hand, I hare no need of thee i nor agitin Ihe \i\ ' 
head to the /eel, I haee no need of ^ou. If the whole body 
trerv au eijf, ichere were the heariny? if the whole were 
hearing, where were the smelling f ye see then, brethren, 
how in our members each hatlt lis own office. The eye 
sccth, and hearetb not : the ear hearcth, and seeth not ; the 
liiuid w'orketh, but il neither heareih nor seeth; the fool 
walkeih, but ii hearetli not, uov seeth, nor doth what the 
hand doth. But if there be heallh in one body, and the 
members contend not against one another, tile i-ar seeth in 
ibr eye, (he eye hearcih in the ear; nor can it be objected 
lo the ear that it seeth not, s» ast to %a\ to il, Vou are 
ooihing, yrm are inferior ; can you see and disceru colours, 
a» the eye doih ? For the ear nnswerelli from the peace of 
the body, and Kaith, I am where the eye is, I am in that 
body; in myself 1 see not. in that wherewith I exist I see. 
So when the ear saiih. My eye seelh ; the eye saith, My ear 
hcarelb ; the c-yos and ears say. Our hands work for us : tho 
hands say. The eyes and the ears see and hear for us: tlie 
eyes and cars and hands say, The foct walk for us: while all 
members do their work in one body, if there be health 
therein, and the members agree, they rejoice, and rejoice 
witli each olhcr. And if there be any trouble in any 
member, they forsake not each other, but suffer with 
one another. Because in the body the fnot secmeth far 
from the eyes, (fur ihcy are placed aloft, the feel below,) if 
the foot happen lo tread upon a thorn, do the eyes forsake il i 
and is not, as we see, the whole body contracted, so that tho 




J. 



78 Power of miracle* beiojigs to the WhoU Bud;/. 



rVntLH man ititletti, tbe spinn of ihe back is curved) thai the (liorri 
*^'""' which Imtli uliictf in the fool iiiiiy be souRht? All llie 



n)ciiib(-r& do all tUcv can, thai Ihe thorn which had sliick 
in may be drawn forth from that lowcKt and diminutive 
)).irt. 

Thus ihcu, brethren, wliomiovcr in the body of Christ 
CHiiiioi restore to life the dead, let him not seek this power, 
but let him seek that \ie may not disagree in the hoilv ; as 
if the ear tihoiild seek to see, it may disagree. For what it 
hath not rcceiTcd it cannot do. Bm if it he objected to him 
and !i;iid, If Ihoii wei't righteous, thou woulde>it raise again 
a dead man, as Peter raised them- (For the Apostles si'em 

lahnH, to liHvc wrought Rreator works in Chml, than the Lord 
Himself. But how could it be that the shoots shouli) hare 
niore power than the root ? ^ et how do they a]ipeur to have 
wrought };Teater works than He i At the voice of the Lord 

Aen 3, the dead arose, at the shadow of Peter us he i>assed by a 
dead man arose. The latler scemeth greater than the former. 
But Chri&t could work without I'eter. Peter could not, save 

Johnlfiiin Chiist: for trilhout Me, sailh He, ye can do nothing.) 
When therefore a man who is gaining grace heareth this, as 
it were a calumny cast in his teeth by ignorant heathenn, by 
men who know not what they speak of; in the membership 
of the Body of C.'hri.it let him nuHwer and s.tv, Thmi ivho 
Bayest. Thou art not righteous, because thou dost not work 
■miracles; thou mighteKt aUo soy to the car. Thou art not in 
the body, for thou seest not- Yon, he aaith, should do what 
PeWr did. But IVter diil it for me also, since i am in the 
body, wherein Peter wrought it : in him I can do what he 

\ Cor. can, from whom I am not divided ; in that I can do less, he 

' ■ sufTereth together «ith me, and in that he can do more, I 

rejoice with him. The Lord Himself cried from aboi-e 

AciiB, concerning His Body, Saul, Saul, u-fig fitrrsrcutetl l/iou Me'* 
and no man touched Him; but the Head cried from hoavcn 
for the Body suffering on earth. 

7 If therefore, brethren, each doelh riglitconsly what he 
can, and in that wherein another can do more envielh not, 
but rejoiceth with him as if set in one body with him: these 
words of the P»alm relate to him. Lord, my heart i> not 
lifted np, neither are mine eyex raised on high: nor ham 



St. Paul a leilnest to the danger of spiritual pri^. 79 

t ejrercintcl mysflf in ffreat maUem, nor in wonder/nl things Vkh, 
which lire too hiijh for me. What \s above my slreitglli, he 



naithi I have not swi^ht; I liavu imt sirctchcd tnyBclf out 
there, I have not chnsen to be ina^nilied Ihcrc. llow <le«ply 
ihts eclf-cxallfttiott ill the abnnilancv of grsccs is lo be feared, 
that no mail may pmlo hiitmelf in th« gifl of Got), but may 
rather prefierve hmnilily, and may do what is vrritten: 7%rfEce)uK 
i/rrater thou art, l/if morr hamlilf IAt/.irl/\ rtnd thou shall ' 
Jind faeotir befom the Lord : how dcLply pride in Oud'n gifl 
should bo feared, wo miisi again and again impress upon 
yoii, beloved brethren, especially as the shorlni-sw of this 
Pftalm allotvctli of our itpcoking. Alihoiit;h tho Aposlle 
Paul became a preacher from a persecutor, he gained more 
abundant grace in every Apostolic labour, ihaii the rest of 
iho ApoKili-H; HO that God iiiij^ht the more show ihiii what 
Ue givcth is His ovm, uot man's. As physiciuas arc wont 
to display tlx- power of their art in those that are di^spaired 
of, so our liord Jesus Christ, our Physician and Saviour, in 
one dcs|)aircd of, who had lieen a persecutor of the Church, 
dijt]))nyed the greatness of ilis art, in that He not ouly made 
him a Christian, but au Aposllc also : nor an Apustiv only, i Cor. 
but, as he himself saith, one who toiled more than all of them. '** "^ 
He had therefore transcciidenl grace. And ye »cc, brethren, 
that at present in tile C'liurch the Epistles of the Apostle 
Paul flourish more than those of his fellow Apostles. For 
some wrote nol, but only spolte in the Church: for what are 
alleged by those who are in error under their name, are not 
their onii, and therefore are reprobated, and uot received by 
the Church. While oiherM who have written, have neither 
written so much, nor with so great grace. Sinec he then 
bad great grace, and liad received great gifts from God, 
what naiih he iii a certain passage? Lest I shovld be exaltedi Coh 
above meamro Ay the abundmict! of the repalalions. Heed "' '■ 
me : I am speaking Lo you of a subject of awo : Issl, he sailh, 
J should be exalted aboi^e mvnxiire by the abundance of the 
rtfr^lationt, t/i^re uax t/tveH me a Ihorit in the Jlesh, the 
messenger of Satan, to buffet tne. What i.» this, brethren ? 
Thai he might uol be exalted as a grown man, he was buffeted' ' «.!». 
as a boy. And by whom? By a messenger of Satan. What is ^„'"" 
tliit ? He inKoid to have been violently afflicted with some bodily 



batnr 




80 Satan'» ma/ice, in GviT* hand, works our heating- 

pbmm pain: how bodily pains are generallj- sent bv mesHengers of 

'" Satan ; bnt ihcy cannot do tins, save iht-y be allowed. For 

ihu litilv Job also was thu8 prorcd. Satan was allowfid to 
prove him, and strnck liini wiili a vrouiid, nbicli caused him 

•JoJ'i lo rot witli worms. For the unclean had the permission, 
but ihc holy was put to proof. The devil knoweth not how 
great blessings are wnmghl tliroiigli liim, even when he 

John IS, rage th. Raging he entered into the heart of Judait, raging 
bo betrayed Christ, raging he crucified Him: and by the 
crncilixiun of Christ, the whole world was redeemed. Be- 
hold, the rage of the devil was an hindrance lo the devil, bnt 
a profit unlo us. For by raging, he lost those whom he 
hold, redeemed by the Lord's blood, which Me shed while he 
raged. If he had known that he would sutler so groat a 
loss, he would not have poured upon the earth a ransom 
whereby the human race was redeemed. Thus therefore that 
messenger of Satan was, of his own will as it were, permitted 
lo buffet the Apostle; hut nevertheless the Apostle was 
treated for his cure. And because what the physician had 
applied was troublesome to the sick one, he prayed the 
Physician lo take it away. Just as a physician applietb to 
the body some painful and burning piaster, whereby never- 
tlieless he whose inner parts were swollen mii?l be cured; 
when the patient begins lo bunt and be tormented with the 
remedy, he begs the phvsieian to lake it off: bnt the 
physician consoleth him, rccommendeth him patience, be- 
cauHe he knoweth how useful is the remedy ho hath applied. 

x^v'a '^''"* '''*' Apostle goelh on to say, after saying, There wn» 
f/ii:en me a /born in l/ie Jlexh, the messenger of Hatatt, lo 
bufff^t me. (lie had already given us the reason: /#«( / 
!ihi)ul<i he exi'lleil abure meanure through the afiundancc of 
the rei-elations, there lean giren lo me a thorn in the Jiexh, 
lluf measenger <^ Salan, lo buffet me.) For Ihia thing I 
begoiight the Lord thrice, that He would take it nivag from 
me. That is to say, I begged the physician to take away 
from mo the troublesome plaster which he hud applied. 
Hut hear the ri'ply of the physician, My grace in siiffii:ieut 
for thee; for Mg alrenglh ij mude per/ect in weakness. I 
know what I have applied, I know the cause of iliy sickness, 
1 know the means of thy cure. 



Smintlntui iti Chriat's Borly fir.Utr than hiyh jJacf. 81 

'S- ir themrorc, ino«t bcloveil, iht; .A)>()stle P<tiil could be ^■■t 

Rfied up MJlli ihf Hrealnc^s of ihe revflalions, exce\it he ^— 

received a raeesfngcr of S.ttnn to buffl-t bitn : who can feel 
Keciiru about liiiiwclf? He who hith received luss, seemelh 
to walk inoifi Bafely; but if bo do not perverselv sm^k for 
what ht.- halh justly not nceived, let him week (hat without 
which ho cannot be Id Christ's Body, or HJihoiit which be i« 
th«re to h'm oivn hurt. For a sound liuger is safer in the 
body, than 4 blear eye. The finger is a small thing; the 
oye a great ihing, it halh great power : yet it is better to be 
the finger and he ttound, llian lo be the eyo and lo he dis- 
turbed, to be bleared, to be blind. Let tbcfxiforc ctcry man 
seek nothing in ihe Body of Christ, save sonndneas. Accord- 
ing to soundness Ifl him have faith; by means of failh Iiis^'"'"' 
heart is cleansed, by ibc cleansing of his heart he will see 
that face of fthich ii halh been said, Blesxed are the pure »/'?'"'•''' 
fuarl,for Ikeij nhalt wr Oml. Both he whu liuth «Tou|jbt 
miracles, and he who hath not wrought miracles in the Body 
of Christ, ought not lo rejoice, sare in the Presence of God. 
The Apostlen relumed, and said lo the Lord, Aurrf, eieu the '■.''''*"*• 
devils are sabjecl unto ii» through Thy Name. I'lm Lord 
BJiw that Ihcy were letaptud by pride arising from ibo power 
of luiracics ; and He Whn bad come as a I'iiysician lo euro 
our swellings, and lo boar our infirmities, at once replied, 
In thin ri-joivr not, thai Ihe ipirUs lire iinhji-cl utilo you: but 
rather rojuU-i- hi-aiuse your tiauipn nre written in heiiiifn. 
Not all good Christians cuist uut devils; yet the names of all 
are written in heaven. He wished them not to rejoicv iu 
ihc peculiar gift (hey possessed, but iu this, that they had 
salvation in common with the rc«t : He n-ishe<l the Apostlca 
to T«j6ic« whence tliou aKo doKt n-joictf. Heed me, beloved. 
No believer haih hope, if his name bo not written in heaven. 
The names of all the fuilhful who love Christ, who walk 
humbly in His way, which He, humble Himself, taught, are 
wriKen iu beaten. The name of evcrv mean' person in the ' "^'. 
Church, who bclievelh in Chri»I, and luvetli Christ, andbiin 
loretii the peace of Christ, is written iu heaven; of every 
ODO whom thou scomeht- And in what t» such an one like 
the Apostlvit, who wrought so great miracles? Yul the 
Apostles are censured because they rejoiced iu their uwb 

VOL. VI. G 



f 



82 TTir prmni tftk sfrony mtat prevtalitrrli/, 

c^iKxi *P'='^'^' 8'f'*» »'"' *"■" irdered lo n-joici; thence »heii«« every 

'such mean person rcju'icetli. 

y. Vcr. 2. It is not without cause, my brellirtin, that be 
R])euk(!th nn liuinlily. Lord, my hrarl is not lifted up. Nor 
mine fi/fii Toixed an hi<jh. 1 do no! tjyrrdsc rnt^elf in grtttl 
matters, nor in wondei/ul things above we. If I httd uot loirlif 
thoiighta, but httrc lifted up my soul, as one tiikeii pom his 
mathrr's brfuitt,SHcU the rtirard fur mi/ noul. Utt secnictli 
as it were to have boinid himself by a curse, ^k in another 
rii.T,8. passage he sailh in tlio PMiilm, O Lord, mtj God, if I linee 
*' done antf Kuch llttng, or il there hif any iri<krdiiess in tnif 

hands ; if I have rewarded eril unto him that dea/l frieadhj 
tnth me; then let me dexeriwdlij fall hack empit/ from 
mine enemien: and so furlh ; in the auiiie »pirit ho sccinelb 
lo say here alifo. If had not iovlg thoaghls, but hare lifted 
up my noul. Loott, as thon^ii he hud been going to say, I<et 
it so happen to nic. As iheio also. If I hare relurnt-d eril 
to them Ihfii dealt friendlij trilh me, let U so happen to me. 
How i Ijel me denereed/y fall iMiek Jhim mine enemies 
empty > So also here, If I had not loirly thouyhtt, hut have 
lifted np my soul, as one laten away from his mother''H 
breast, may be my souP^ nienrd. The condition and the 
imprecation in ihe respeelive clanxeH imswer lo one another. 
Attend. Te know thai the Aposlle saith to iionie weak 
I Cor.3, breiliren, / hare fed you teilh otitk: and not iritk meal ; for 
hilht riu ye were not able to bear H, neither yet note are yt 
able. Tliere arc wi'"k persmm wliw arc not fit for strung meat; 
they wish to grasp at that which tliey cannot receive ; and 
if they ever do receive, or seem lo thoinaelve* lo receive 
what they have not received, they are piitftd up thereby, 
and become proud thereupon; ihey seera to themselves wise 
men. Now this happcntth to all bertriic*; who einco they 
were animal ami cnniiil, by defending their depraved opinions, 
which thty could not see lo bo false, were shul onl of the 
CaUiolic Church. 1 will explain to you, beloved, as far as 
! am able. Ve know thai our l.m(\ Jesus Clinst is the Word 
John I, of God, according t^i llicsc words of John, In ihe beginning 
ifrt« Ihe Word, and the Word uas irith Hod, and Ihe Word 
itas God. The mnne ua" in the heginniiiy with God. All 
Ihimjt irere made b»i film, and icithout Him leas not any 



1 



Our Lord't Godhtad Bread, HU Manhood Milk. 6i 

thittg made that itaa made. He tli^refore i« brend: ihence v«q. 
Che Anguls live. Uehold, the broad in prepared for thee i but - — 
grow by im-ans of tlm milk, that Ihou mayest come to tlie 
bread. And hnw, ihou sayvitl, do I grow from milk ? That 
wbicli Christ became for thee for ihy woaknesn.lhis first believe, 
and Hteitdiiy hold. As tlion the mdiliur wlien she weth ht^r 
child niifit for taking meat, tti^'^lh him meat, but meat thai 
hath |ia>uvd throngli her flesh : for the bread iijioii which 
the infant f^jedtt, in ihu siimc broad ax that vhcrciipon lb« 
molbrr feeds ; bnl tlie infant h not fil for thn table, he is fit 
for ilit! brcu»l, and tliereforc bread i« passi^d iVum the tftblv 
thruiigh ibc mother's hream, thai the same abmciit niny ihui* 
reach the hillc infant; thus our Lord Jesuit Christ, when 
He was the Woi-d wiUi the Futlier, lhriiu){h Whom al) thing* 
were made ; Who since Ho was im tie form of God, thoui/tii Plitlipp- 
it not robbery to fie equid with God: *uch aa the Angels * 
might receire acconliii^ to their <lt-gree, and whence the 
Powers und V'irtue>i, intilkclual s|)iiil«, might feed; while 
mail lay m eak and untpped in de»h on the earth, and the 
bearenly bread could not reach him; thai man might entP>.78, 
ihe bread of Angelx, and that niaiins might descend to the 
Inier fieople of lu-ucl, The Word tvas madej/'^sh, and dtcHI i"*"" 'i 
amowjf IM. 

10. On which necount the Apostle Pmil saiih this to the 
weak, those « horn he ealleih nauir.i! and fleshly. Did I mij i Cor. 
thai / kaew atty fhing amoitij ffoit, tare Je*n» Christ, and lUw |'(;^, 
crucified f For there was Chrii<>t, and nut cnicilied: In /Aea, 9. 
beffifininj/ was the H'ord, and the Hard wan wtlh Gttd, and 
the Word wiit God. An<l becanse the Word was niadu 6c6h, 
the Word was also crucified : but was nol changed into man; 
man was ehauged in Hho. Man was changed in Him, that ' 

be might become better than ho was, not that be might be 
turned iuto ihv very SubBlance of die Word, in that there- 
fore He was Man, God died ; and in that He was <iod, Man 
waa raised, and arose, and ascended into hiaien. Whalcrer 
llie S!au snffered, God etuiiiot be said not to hiive siiflered, 
because He was (iod when He took upon Himself luau; 
but He was not changed into man ; just as thou canst not 
say that ihoii hnsl not suffered injurj-, if thy (larment be torn. 
And when thou complaiuest either to thy friends, or in a 

o 2 



84 l^aitt reatontjiff* o/ Ileretia about the Godhead, 

PsAkM court of law. ihou sayest this to tlie judge. He lore me; thoit 
'WriT ^''y** ■""• "^^ ^""^ "'y Tobe'. If thy Bfrn^"' <^''" ^t- and 
deiterveth \o bs calU-d thyself, tbuii]{h it is not thyacU', but 
thy garmi^Dt; buvr much tho more haih the tlesli of Christ 
deserved In ho called Hiiiistlf, ihc Teuipli; of the Word one 
with the Word, so (hat whatever the Word suffered in the 
flceh, God Himself should §ufl'er: although (he Won! couhl 
neither die, nor tii; corru))l<!il, ncir l>c chiingod, nor he nluin ; 
but whatever of iliese Hu (.uffured. Ho suffered >n the flesh ? 
Manel not that the Wiml sufl'ered nothing: even the soul 
cannot sulTer any thing uhen the f1e»h is slain, as Ihc Lord 
Himself saith, Fear not them tehieh kill the hodtf, but are 
not able to kill the soul. If the soul cannot be killed, could 
the Word of God be Itilled } Yet what sailh he i He hath 
scourged me, he bath bufl'eled me, he hath smiilen mo, be 
liatb lacerated luc : oil this huppeueth not in the soul; 
nevertheless, be useth no oth^^r word than me, on account 
of tho unity of this alliance (consortii). 

11. Our Lord Jesus Christ, the bread, made Himself milk 
for ins, being incarnate and appearing in mortal shape, that in 
Him death might be finished, and that we might not n-ander 
from the Word, believing on Ihe flesh uhieb the Word was 
tnudv. Hence lei us grow, by this luilk lei us be nourished; 
before we are strong enough to receive the Word, let us not 
depart from faith in our milk. But the heretics, nnxinus to 
discourse tonceniiiig what they could not understand, de- 
clared that the Sou is inferior to the Father, and that the 
Hilly Ghost is inferior to ihe Son; they have created 
degrees, aud have introduced into the Church Three Gods. 
For they cannot deny thai ihc Father is God, thai the Soq 
18 God, that the Holy Ghost is God. But if God lh« 
Father and God the Son and God the Holy Ghost be 
nne(]ual, and not of the same substance ; ihero is not One 
God, hut Three God*. DisconrKing iherelbre on what they 
could not understand, ihey were puffed up with pride, and what 
IB said in this INalui took place in them, // J bud not toicly 
Ihoui/I'l*, but have lifted up my mill; as one taken from 
, bis mother's breast, so matf be niij KanVx rririird. For out 

mother the Church is uf God, from Whom they are cut ofi'; 
they ought to have been suckled and nourished there, that 



Ufting up thf iinii mny ht in a ))ood senne. Pfl 

Uiey roiglil grow so as to receire the Word, God wilh God, Van. 
in Ihe foni) of God equal witk the I'alhcr. 



IS. Anntlier Qpiiiioii indeed hath been entertained hy 
thoae who have treated thc§i' points before oursi-lves. and 
another sense in tlicKc word?^, whicli 1 will not leave untold 
to ynn, Beliivt'd Brethren. They apoke Ihue : Every proud 
man displca^ctb Guil, and the Uuinnn «oul ought to humble 
iuclf, tliat it may "ot diitplease God, and ought to con- 
tewplale with its whole heart the words, TJie grealer I/ion Ef'ioM. 
arl, the more humhlc ihi/xrlf, and iliOH s/iall ^iid favour ' 
be/ore the Lord. But again, there are Hoini; men who, when 
they have heard that they ought to be htinilile, ncgU*ct 
thvmsclvcs, wish to team noilting, imagining that if they 
leurn auy thing they will be proud ; and they abide in uiilk 
alone, 'f'hi-^e the Scripture blameth, saying, Yt^ are become Hih. 6, 
mich as have need of milk, and not of nlrorxj meal. For '^' 
Go<i wisbcth u!i to be go .iiickled with milk, that wc abide not 
Itierein ; but, by growing through milk, we may arrive at 
Bdong meal. Man therefore ought not to raise his heart* 
unto pride, but In raise it unto the teaching of the Word of 
God. For if the soul were not to be lifted up, it would not 
be said in another Psalm, Ualo Thee, lard, will t lift vp Pa.Ga,t. 
tny kohI. And vxtept the soul overflow herself, she reacheth 
not unto the sight of God, and unto the knowledge of that 
immutable Substance. For while! it is Mill in the flcsti, it ia 
thus addreHHfcd: Where is thy Ood'f But iho nouI'k God is 
within, and is within spiritually, and is lofty Npiriliiatly ; not 
an it were hy inlcnalit of pliices, at plaets are higher through 
interrala. For if such an altitude is to be sought, tlie birds 
•urpaMf UH in njiproaching God. God is thureforo lofty 
within, and spiritually lofty; nor doth iho soul reach Him, 
save it hath passed itself. For whatever thou thinkest con- 
cerning God aecording to the body, thou errest niucli. Thou 
art indeed sn infant, if thou ibin kest concerning God even after 
the human soul, ko that God may either forget, or be wise 
«> ox lliut He luay be nnwisi.-, or do any thing and yet repent 
of it: for all these things are said in the Scriptures, that 
God may be comuifnded unto us yet UDwcuoed; not that 
we may hear these expressions literally of Him and under- 
stand litem as if God repcnied, and were now leaniing 
komething that He knew not, and underetanding what IIo 




I/m, vfawing in in a i/ood atiitt o/' /ireiffrft*. 

p»At.»i iiDflcistood nol, nnd rumcmljcring what He Iiad forgnitun. 

CXXXl . g^^^j^ ihings belling to the sotil, ii«t unto God. llnlcsa 
tberefore lie lialb pa^^ed the ineaxuro of hiK own unu], be "ill 

Eiod.3,not SCO that God in nhat He U; Who said, I am That I 
AM. Wliiit Ur'Ii did be rf|ilj-, lo wlmm ii was said, H'liere 

Vt. 43, r* thy Gmi ? — Mff tears /utrv been my iwft?/ day and nigh/, 
' trhUe ihry dnihj nny iin/o me, iVherv it My God? But 
tbat be nngbl find liiit Grid, wbut did he do? A'ow ithen 
I thought Ikeieu/ion, lie- saith, / poured out my /it-art 
beyond wynelf. 1'bai be ini^ht find God, be poured out 
bis liL-urt bi-yond bimself. It is nol llici'efnrc said tinio 
ihee, be liiimble, uitb a view- tbat thou mayi'itt nut be 
»ino. B« bumble, in fes|wct of prido: be higb, in re- 
spect of wisdom. Hear a plain sentence in tbi« matter. 

I Cor. Become not chitdreu in your undntlandings; hotrbeil in 
' ' malice be ye cfiUdreit, that ye may be prrfeetrd in your 
tindeTslanding*. It bii* been evidently explniiied, iny 
brellircn, «rbtre (iod would bavc tis Kn be humble, where 
lofty. Humble, iu order to provide aguiiiMt pridci lofly, 
to take in wiHdoui. Feed upon milk, that ihou mayest be 
uourisbcd; be nourished, so that diou ni;iyest f^row; grow, 
so that tbou mayest cat bread. But when thou hast begun 
to eat bread, tbou nilt be wvtincd, tbat is, tbou will no longer 
have need of milk, but of solid food. Ihis be srrmelh lo 
have meniil : If t had nol lowly Ihoughln, but fiitre lifled tip 
my wiul : that is, if I was not an infant in mind, I was in 
wickedness. In this scnsfi, be said before. Lord, my heart 
teas nol lifted up, nor Hiine eyeii raised on high: I do not 
ejr^rciie mynclf in great mailers, nor iw tennderfut thing* 
above me. Behold, in wickedix-ss I am an infuuL But 
since I &ni not an infant in undertttanding, tf I had not 
totr/y thoughts, bnl have lifted up my soul, may that ri-vvaril 
bv mine which is given unto the infunt that is weaned from 
hU mother, that L mar at Icngih be able to eat bread. 

13. Thi* interpreiiition, also, brethren, di.tpleaseth mo 
not, sinct) it doth not militate against the faith. Vet 1 
cannot btil remark thai it is not only said. As one taken 
away from mitlc, such maybe my soul's reaiird; but with 
this addition, As one taken air ay from nulk when upon his 
tnother'$ breast, tuch may be my souPs reiiurd. Here tb«T« is 
Bomewhat that induces me lo consider it a curso. For it i» not 



L 





w 



Hal ture rather too earlif weaniiig is tatait. 



an infant, but a ifTO'^n (-'bil'l thai is taltcii away Iroin luilk; Vkb, 
he who IK weak in his earlivst infancy, which in his trus in- 
fancy, is upoQ hift niutlier's breast: if perchance he hath bvr'n 
taken away froui the milk, he perishuth. it is not nithoul 
It reiiNun ihi-ii itiat it is uilded, Upon hit mother*!* hreoKt. For 
all may be woanct! by growing. Ho who growctli, and is 
thus taken uwiiy rr<nii milk, il is )j;ooil Tor him ; hut hurtful 
f»w him who is still upon his luuibcr's brfa&L Wo UHwl 
tiMirefori; beware, my brethren, and he fearful, lest any one 
be taken away from inilk before bis lime. For eiory full- 
gruwn child is separalud from milk. But let none be taken 
away from milk, when he ix npon his mother's breast. But 
while b« is carried in his mother's hands, who hath been 
carried in her womb, (for he wus carried in her womb, tlmt 
he mi^ht be boni ; he is carried in her arms, that he may 
gioH,) he hath need of milk; he is still upon his mother's 
breast. Let him not Iherel'ore wish te lift up his soul, when 
[lerehance he is net At to taku meat, but let him fnllil ihe 
commiindmentx of humility. He halti wherein he may ex- 
ercimo himself: lot him believe in Chriiii, that ho may 
understand Christ, lie cannot see the Word, he cannot 
underittand the equality of the Word with the Father, he 
cannot as yet see the equality of the Holy Spirit wilh ihe 
Father and tlie Word; let bim belierc this, and suck it. 
Ue is safe, becaune, when he hath grown, he will eat, 
which he could not do before he grew by sucking: and ho 
hath a point to stretch towards. Seek not out ihc things 
that arc too hard for thee, and search not the things that 
are above thy strength; that is, things uhiuh thou art uol as 
yet fit to understand. And what am 1 toduf thou rejdicsl. 
blniH 1 rviuain thus ? liul what Ihiiiyi the Lord batfi com- KcoIiu. 
matided tht*, think then u/iuh iiluaif". Whal haili the Lord '*' ^" 
commanded tliee ? Do workt> of mercy, part not wilh the 
peace of the Church, place not thy truU in man, tempt not 
Ood by longing for miracles. If tlure be fruit in thee, thou 
kuowest that thou endurcst tares together with the good Mm. la, 
UDtJI the harvest; that Ihou canst he with the wicked fur a^"' 
neason, not for evermore. The chatf is here mingled during 
this season on the Door; i( will nut be with thee in tlie barn. 
UerVi What iJif Lord liulh commnndi'd, think Ikcrcupoii 
alaajfit. I'huu shall not be taken away from the milk as 



k. 



88 EcfH t/tf advanetd rrtjnin diligmec. 

Frjiih )»iig ns lliou nrt ii|)uii ihy nioilieiV 1>rc»>l; lesit tliou perisli 

'Srota liunK^r, before tlion an fit to cat bread. Grow: thy 

powers will liv Ktrniig, tiiiit llioii wilt nue what thou coiildest 
nol, and wilt receive what thou rflcciredst not. 

14. Whal iht-n f Wlieii 1 shiill see wlial I could not see, 
and shall receivt; what I could not receive, shall I ilien lay 
uside apprehension? ishall I then bu peifcct? No, not as 
loii(t as ihon liveitl. Our very pevfectioii is hnuiility. Ye 
have heaid the coiichisiun of the reading fioui tlit Apostle, 
if it liatb been relaincd in yonr memory; how he who 
received a buffet ibat lie mi)|;lil not be exatled by the rvreln- 
lions (how great things \iere revealed to him!) on aeconnt of 
the very magnitude of those rcvelnliun)', because he might 
have been exalted, except be had received ibe messenger of 
$nian : nevertheless, what dolh he, to whom so great things 
Piiii. 3, were revealed, say t Brer/neu, I count not ntyne/f to have 
apprehended. Paul saitb, Breihrcn, I coiinl not mtjsel/ to 
Alive af'prrhi^ndrd ; he who received the bull'eting messenger 
of Satan thai be might not he exalted above measure bij the 
prentiitKii of llie revelnlimit. Who dareth to say ibnt be 
spprehendelb ? I.o, i'ani bulb not apprehended, and saiih, 
t conhI not myielflo have apprehended. And what sayeet 
thon, Paul! I loll on- fi/fer, he saitb, if that I mitt/appieheiid. 
Paul K Mill on the path, and dent tlion think thyself at thy 
home? Thh mh- thing I dn; for^etlinif, he saitb, thoie 
things which me behind. This do thou aUo do, and forget 
thy past wicked life. If al one time vanity pleased thee, 
K't il pii-ase thee no more. I-mgtIling Ihimr things, he saitb, 
which lire behind, and renchiiig forth unto Ihone things 
tthick are brfuri; I prcix ("trard the mnik/or the prize of 
the high viitling of Ood in Christ Jems. 1 hear the voice of 
God from above, and I run that I may apprehend. For He 
hatb not k-fi me to abide in Out patli, since He ccaselh nol 
to addn-»s me. God therefore, my brellircn, ceasclli not to 
nddresf us. For if He ccascth, what are we doing ? What 
is the use of inspired le.'iMina and inspired Psalms f Forget 
therefore what is behind, and reach forth unto the things 
Ihat are before. So suck in milk, that ye may grow unto 
meat. When therefore ye shall have come into your home, 
ye will rgoicc. And still observe, that the Apostle followcth 
unto the prize of his heavenly calling. For he wiiih, I^t 



Those ir/fo diink t/itTontlats prrjfct,/iiii. K9 

M* Iherefore, at many tut b« perfect, bs thut mitided. I ^kk. 
Bpeak not, he Haitli, lo the iinperrect, unto whom an yni ~~- — 



I camiot '■\Ka\, wisdom, who Klill must be- nourished wilh 

inilk, and are not fed wilh fitroDg meat ; hut unto ihein 

I speak, who are now eating strong inrut. Thry sectn now 

to bu pvriccl, bi><:.iii!>t: t)i(-y umh-nttantt thv equality of lliu 

Wonl witii ihc Father: still as vet thpy see not, as n*c mustl Cor. 

scr, face lo r«cv; still in pari cnily, in » mystery. Let lliem 

run ilu'r«fore. since, when our path shall haie heen ended, 

we then return unto our home; let ihetn run, let them reach 

fortli. T^t ua Ihvrrfon; an mamj a* be perfect, he than Pi>i<. s, 

minded ; and if in any thing ye tie otherifise minded, God 

xhnll rerral llili unto you. If penhance thou errext in 

any thing, why reluineat thou not unto thy mother's milk? 

For if ye be mil exnttcl, if yo nil*<! not yonr heart on high, 

if ye tread not in ^ve&i inatterH that are too high for you, 

bnt preserve humility, God will rovcal uulo you what yo 

ue otherwise iiiiiided in. But if ye choose to defend this 

very thing, which yc are ollierwise minded about, and with 

pertinacity assert it, and against the pence of the Church; 

this turso which he hath described is entailed upon youj 

when ye are upon your mother's bruust, and arc removed 

away I'rom the milk, ye nhall die of hunger apart from your 

mother's breast. Dm if yc continue in Catholic peace, if 

perchance yc are in any thing otherHisc minded than ye 

otiglit to bo, God will reveal it to you, if ye he humble. 

Wherefore? Uecause God resisletit the proud, and giceth^'^""* , 

, 4,6. and 

grtict uulo (he humoie. \ t'n.s. 

16. Ver. S. This Psalm iliercfore conchideih to ihis^' 
parpofi«: Israel, truil in the I^rd,/ro»> this lime forth 
Mtd emu uulo vtrrnily. TIju Greek wordii, Sati tow vuv xal 
)«; T4U tuanat, are Tendered in the Iitttint esf lioc nunc vl 
usque in secutum. But the word fecutum doth not always 
wean Ihix wurtd, but i>onietiiueK eternity i since eternity iit 
underatood in two waysi until eteniily, that isi either ever- 
more niihout euit, or untd we arrive at eternity, llou- then 
is it to be understood here ? IJnlil we arrive at elirnity, let 
us tnisl in the l^ord God; because uhen we have reached 
eternity, theie will be no longer hope, but the thing itsilf 
will be ours, 



p 



00 Pust tsachioff to bt prrsvppofttf. DaviWt mrrknest. 



d^I. PSALM CXXXII. 

EXPOSITION. 
A Sicmoa to fK( mmtttim Ftoplr. 

1. Vcr. 1. t. Ic was right indeed, most belutvd, ibal «■« 
should vailicr hear our Biulher*, my cyllcaj-iic, when pri-Kcnt 
bcforo all of iia. Aud just now he reAi^sed nol, but put U8 
off; and 1 tell you this, Bi-lovcd, that with me ye may claim 
the promise. It ooiild not, however, set-in slrange to you, 
ndgved, ttiKt I lirel came forward in obediuucv to his 
inritnlioii : for he exlorlid from uie that ho uiiglit now 
lii^teu to inc, od the condition that I also may listen In him, 
for in charity ilsi^lf wo are all liHtening nuio Iliui, Who is 
our One Master in heaven. Attend therefore to the Psalm, 
which, UK ye know, we have lo treat of next in order. This is 
aUo entitled, A Soug of Dejirecs; and i» considerably longer 
than the rest under the same tiile. Let ns not therefore 
linger, sarc where necessity shall compel us: that we may, 
if the Lord permit, explain the whole. For ye also ought 
not to hear every thing as men untaught; ye ought in some 
dcgn-e lo aid ua fiora your past linK-nings, so that it may 
not be needful that every tiling should be declared lo yon as 
though new. New indeed we ought to be, because ihe old 
nan ought nut to creep upon us; hut we must grow also 
and advance. Of this very advancement the A))o.<tlc sailh 

SCot. T/ioui/h our oiiltcaid man peihh, t/ct our iuirard man is 
' ' renetrcd datf by day. l^t ns not so grow as lo become old 
ai^cr being new, but let the newuefx iixelf {;ruw. 

2. Lord, remember Varid, and all hin nweinemt. Haw 
lie swarc unto the l^trd, and votred a row unto Ihe Alniiyhly 
God 1)/' Jacob. David according to the truth of history was 
one man, king of Israel, son of Jesse, lie was indeed meek,. 
as the Divine Scriptures themselves mark and command 
him, and no meek that he did not even render evil for evil lo 
his pertcculor Saul Ho preseivvd towaids him so great 

■ Ell. Bm. •uppniea Ibia tobe Sdvp- Rip. uf Pi. x«Ti.$. 1. and 0. 

nil, Biab'ip of Milvi'i Kod tcfrni tv 



David prays to be enabled to fulfil hit vow. 



01 



hiitnility, that he acknoTrletlged him a king, «dA himspir a Vbii, 
dog: and aiiswored the king not proudly nor rudely, tliniigh ' 
hi! was more powerfid in Gud ; but lie rallier endeavoured to 
Kppi-aEe him by Imniility, than lo pruvoke him by pride. 
SanI M'UB even given inio his pitner, nn<] itiis by tlie Lord 
(iod, that ho might do to him what he liiiied : but since he 
n-asitot commanded to slay him, but had it only placed ia 
his pomer; — now a man is perniilti^d to usr his power; — he 
rather Inmcd towards mercv what God gave him. If ha 
lind chosen to slay him, hu would have been rid of an 
enemy ; but how couid he then say, Forgive me my tn-sjiasaes, Mait, e, 
as I forgive them that trespass against me r Saul entered into '^ 
a carern where David was, not knowing that David was 
there. He went in for the ocenMonsofihe body. David arose 
privily, and cut olT the »kirt of his robe, that he might shew 
it to him, to convince him that he had hira in hia power; 
and that he had sp<irc<l him not of compulsion but of free- ■ s^m. 
wit), and chose not lo slay litm. He perhaps wiis commend- ^,^\'2f]'' 
ing this very act of meekness in the words. Lord, remember ^• 
Jiaeid, and alt Ai> otwAwcss. This is according to the truth 
of history, which Holy Writ, as 1 have said, cotitaineth. 
[till our practice is in the PHalms not to heed iho letter, as 
in oil ]trophecy, but to search inysteiies througli the letter. 
You temf mher, Beloved, that we are wont lo hear the voice 
of one Alan in uU the Psalms; that One Who hath Uead and 
body. The Head is in heaven, the body on the earth: bnl 
the body also will follow whither the Head hath gone before. 
1 no ioDger expluiii who is the Head, who the bodj; 
becaii«e I am speaking lo those that know. 

^. The humility of David is therefore commended, iho 
meekness of Daiid is commended ; and it is said to Uod^ 
Lord, remember Dtimd, and all ki» metkness. For whai 
purpose sailh he, Lord, remember Davidf — Iloir he itware 
unIo lliv Lord, and towed a nm- uiilo the Almti/hty God of 
Jacob. Therefore remember for this, that he may fulfil 
what he hath promised. David himself vowimI as though he 
bad it in his power, and he prayeth God to fulfil his vow: 
there ia devotion in the vow, but there is humility in the 
prayer. Let no one presume to think he fulfiUcth by his 
own strength what he hath vowed. He who exhurieth ihee 



D'i David a type of Chrint. The Cfiureh Mrimed in beintf 

r*tyn *° '**"' llinisclf aideth ihee In rulfil. Let us thererore eeo 

«liat lie vowt-il, mid brnto we conipreht'itd how David should 

be undtTBtood in a figure. ' David' is i:iterfinlc!d,'Sirong 

of hand,' for lie was n grcal warrior. Trusting indeed in the 

Lord bis God, he di^Kjwitched nil wars, li«.- laid low all bis 

enemies, Ciod helping liim, accoiding lo the dispensalton of 

that kingdom; prefigtiriiig neverlhtless Bomc One strong ol' 

hand lo destroy [lis enemies, ibe devil and his angels. 

Thesu enemies ih« Church wanelh against, and conqiicrctli. 

And how coticiiieretb she? by meekness. For by meekness, 

our King Uimself overcame the devil. The devil raged: 

Ho emliiTcd ; he who raged was overcorue; He who endured 

conquered. Willi this meekness the body of Christ, which 

is ihc Church, conipierelh her enemies. Let her be strong 

ofhaiid, h:| her uvercomc by working. Uiil since the Body 

of Christ is both a temple, and a. house, and a city ; and He 

Who is the Head of the Body, is also the Dweller in the 

Honite, and the SancliHer of the temple, and the King of the 

city: as thu Church is all those things, so Christ is all these. 

What ihcrefore have wc vowed nnto God, save to be Hie 

temple f Wc cannot offer unlo Him any thing more accept- 

U.l^t able, than in eaying with Isiiiuh, l^rd, possess us. In 

Lxx. vai'bly possessions indeed a benefit is given lo the master of 

a house, when possession is given bim : not thus is it with 

that possession which is the Church ; the benetit is given 

the possession itself, that il may be ])ossessed by such a one. 

4. What then duth ho mean, How he sware unto the Lord., 

and powed a voir unlo the God of Jacob f Let us sec what 

vow is (his? We can offer God nothing more plcasinji; than 

to swear*. Now to swear i« to promise firmly. Consider 

this vow, that is, with what ardour he vowed what he vowed, 

with what love, with what longing; nevertheless, he prayclh 

the Lord to inllil it in these words, O Li>Td,ri-membvr Ducid, 

and all hit vievkneis. In this temper h* vowed his voiTj 

that ihi-ie shonld be a house of Uod : I iiitl not come within 

the taheriiric/eo/ tiiiiiv hi'uni; narclimii ufiinlomyhrd: I will 

not naffrr mine eyes to »leep. This sevuirili not enough ; 

^ Ben. tbinki theac Kgrda oio re- snd come in vcrjr moob sftcr lb« 
ftMcd bj- miiulic from abocr, in «n>B miDnrt of St. Anguttia*. 
Mu. but ihvy lie ilia in oui copiw^ 



» 



Cottx Teniplf, Mr^knen fhe vai/ to become lo. 03 

he adds, nor mine eyrliiLi to sltimber, nitilher the teiiipUt (/ Vbh. 
my head to take any rent, until f^nd out a ptaee for the '•^' 
Lord: an hafnlatton fur the God r.f Jacob. Where did lie 
seek a pUce fiir the I>or<l ? If hu was iiioek, he sought it in 
liimsfir. For how ts odd a place for the Lord ? Hear the 
Prophet: Upon wlmm xliall Mij .'Spirit rest"* Eieit uponUMfi. 
Itim that is poor and o/ a contrite spirit, nnd Iremhktk at 
Mff tcordg. Dost ihou wisli to be a place for ihe Lord ? Be 
thou poor ill Kpirii, and coutritc, mid trembling at the word 
»r(iod, and ihou will ihys^li' lie inuite wliiit thou scL'kvst. 
For if what thou seekent be not realized in ihvfrclf, wliat 
dolli it profit ihee in another. God indeed sometimes 
worketh the tialvaiion of another through the preacher only, 
if he preach and do not ; and through his tongue tliere is made 
in another a place for (he Lord, but he becometh not himself 
a place for the Lord. But he who doth well what he 
teacbelfa, and teaehoth well also, becometh a place for the 
Lord, logiTlhtT with him whom he ti-'aelicti), because all 
believers consiilutc one place for the Lord. For the Lord 
bath His place in the heart; for the heart of all joined 
together in love is one. 

5. How many thousands believed, my brclhren, when 
they laid down the price of thuir possessions at the Aposlica' 
feel! Rnl what saiih Scripture of them? Surely ihoy are 
become a ti'raple of flitd; not only each respectively a 
temple of God, but also all a temple of God together. 'Ilicy 
have therefore become a place for the Lord. And that yo 
may know ihut one place is made for llie Loixl in all, Scrip- 
ture 8aiib, They were of one heart and one soul toward Apw 4. 
God. Uul many, ko as not to make a place for the Lord, ' 
seek their ojrik ihings, love their own things, delight in their 
own power, arc greedy for their private interols. Whereas 
he who wisbeth to make a phice for the Lord, shoidd rejoice 
not in bis private, but the commou good. They did this 
with ibcir private goods; they made them common. Did 
they love what Ihey had of their own? If they held iheir 
goods alone, and each man had his own, he would have that 
only which he had of his own ; but when he made that 
which was his special property common, those things also 



M Private pngittwimii rfarmncttl mahf mom fur God. 

which belonged lo (ithcrs were made liU own. Cousiilet 
iliid, bcluved ; thai on account of private pusHf^sions rxist 
lansuils, enmilics, OisciiniK, wars among men, riots, disseo- 
siuiiK agninKt one another, offences, BinH, iniignilies, murders. 
Oil account of ivhal \ On accoitiit of what ne eacli po^scsa. 
Do "c tilignlc in belialf of what "e pos^exs in common? 
In common we inhale this air, in common we all hohold the 
ann. Ulesscd then arc they who so make a place for the 
Lord, as not to rejoice in their private goods. Such a ono 
indued the Paahnist descvibes in ihe words, / tciU not crime 
irilhiit the lahernacle of in in f home. This was privnli'. He 
kiivu' ibiit he was hindcrt-d hy wliat wjis his own only, su 
that he could not make a place for the Lord ; and he men- 
linns what belonged lo himself: / tfill nnt coiue iiilhln the 
laberiKicle of mine house, until I find out: what? when 
tlion ha»t found a place for the Lord, wilt ifaon comu wiih'n 
ihy tabeniacK-? Or will itsLdfbe thv lahernacle, when th<ni 
shalt have found a place for the Lord ? Wherefore^ Because 
thou wilt thyself be the place of (he Lord, and thou will be 
one with those who sliall be the laird's place, 

6. Let nn therefore, brt'llnvn, abstain from ibc possession 
of private property; or fi-om ihc love of it, if we may not 
from il» pusses&ion ; and we malte a place fur the Lord. It 
ia too much for me, saitli soniG one. But consider wito thou 
art, who art about to make a place for the Lurd. If any 
senator wislicd lo be entertained at your house, I say not 
senator, the deputy of some great man of ihis wmld, and 
sboutd say, something oReuds me in iliy hon^te; ihougb thuii 
hhunldest love it, thou ivoiddcst remove it, nevertheless, lest 
(lion shuuUlesl offend him, whose friendship ihou wast 
raiining. And what doth man's friendiihip profit ihee } 
Perchance then wouMest find there not merely no aid, but 
even danger. For many (veto not endangered before ihey 
combined with greater meD ; they earncally desired ihe 
friendship of the great, tuil lo incur greater dangers. Oesire 
the friendship of Christ without fear: He wishes to be 
entertained at t)iyhou«e; make room for Uim. What i^t, 
make room for Him? Love not thyself, love Him. If thou 
lure tliyiwlf, thou shutlest the door a^jaiusl Ilimi if thou 



kk^ 



Earlhty riches are but a drram of oar steep. (K> 

lore Him, thou upeneKliiiiLo llini: and irtlioti open and He Vtk. 



enter, ttiou shalt not be lost by loving lliysulf, but slialt fii 
thyself vritfa Him Who lnvcUi thcc. 

7. Vcr. 3. / will fiid coaiii wilhia the tabernacle of mine 
Aomie, nor cUiiti up into the couch qf my bed. For privatfi 
property of itself, when; a man yields lo its innuence, makes 
bim proud: thoreforu he saiii, / will not cliinh up. In any 
propttrty which any man possesses of his own, he nnD^t iiL-eds 
be prond: for on that acvoniil innn stretches himseif before 
nui), tliough both be flesh. Whnt is a man, bn-tlirc-n? 
Flenbf And whnt is the other lUiin ^ Atiothur piece of 
flesh. NL'vertholeas, the rich fli'sh stretcheth out itjtvlf af^ainiit 
Ibe poor lltnh ; as if lh:it lli;sh brought any Ihinf; whuu it 
was born, or taketh away any ibing wlivn it dicth. It had 
more only to swpII the mure. But the FNalini.*! who uisheth 
to tind a place for the Loid^ sailh, / uill iwl climb up into 
the couch of my bed. 

8. Vcr. 4. / tcill not tftie steep to mine eyes. For many 
when (hey sleep, make not a place lor ibc Lord. Knch the 
Aposllv <in>i)si:t)) : Atrakr, thou Ihul slfufn^sl, and arise /ram Kphn. 
the dead, and Christ shall gire tine liijbt; and lu iniolhcr ' '* 
passa^^, Ye are all the chil-lrrn of tln^ day; ire are not »y'lTh»w. 
Mff nil/Ill, nor t/darkness; therefore let us nut Hlrt-.p as do ' 
otkert i but let us watch and be sober. For they tfuit steep, 
sleep in the niyht; and they that be drunken, are drunkttn 

in the niykl. Meaning by tho night iniquity, wherein they 
go to sleep because they dcttire tbi^.ie earthly thingti. And 
all these seeming sources of worldly happiness, are tlic 
dreams of sleepers. And »s hu who secth treasures id bis 
sleep, while he sleeps is rich ; but will Hjnietiiues awake, 
and be poor; thus it is in sleep tbul men rcjoicu in all Ihosu 
vanities of this world that please ibem ; but they will awiiko 
when they would not, if ihoy wnkc not now wlicn it is pro- 
fitable fur them ; and they will find tlio.ic to have been 
dreams, that have pa<ised away, as Scripture saith, Asa^*-'!^, 
dream when one awakelk; and in another passage, Theypijf^ 
haiv slept their sleep, and all the men whoxe handt are 
mighty have found nothing. They bare slept their Klecp, 
their »levp is over, and iliey have fuimd nothing in their 
bamU; because tbey beheld tranUtory riches in their vlvep. 




r 



fifl Sifefi rffttitd. A TitbtrnaeU hrre, a Trmple htreofler. 

PsitLu The I^ulmUilherL-fiire, wtxli'mK to find a place for tlie Loi-d, 
'— — ^sailti, / will not tfive steep to mine eyes, liut ihere are 
some who *ik-ep not, but Nliiinber. They in a yjfa\ degree 
draw themselves off from ihe lore of temporal things, and 
are again rolled bnek into it; like sluniberi^rs, thuy oAcn 
nod their heads. Awake, sliaki: oil' sleep; hy slumbor- 
ing thou wilt fall. The Psalm nishelh not that he ivho 
desires to find a place for the Lord, should ijive sleep lo 
his eyes or sluinbvr to his eyelids. 

9. Ver. 6. Neither rest, he saitb, /o the templet of my 
head. From the rest of the temples sleeji cometh lo the 
eyes. The temples are around the eyes. Heaviness of the 
temples is as it were impending sleep. For when men are 
about to sleep, thoir temples be^in lo feel henvy; and when 
they feel their temples heavy, then sleip commenceth: if 
ftleep is to be imparted to the eyes, they gite their temples 
rest, and sleep cometh ; if they give not rest to their temples, 
sleep cometh not. When therefore any temporal pkasure 
beginnelb to dellgbl thee untn sin, already thy temples are 
heavy. Dost thou ivtfth to keep awake, and not to sleep, 
nor to slumber? Tni^t not thyself to such pteiisiire; it will 
give greater pain than sweetness. Rubbing tliy forehead as 
it were with this thought, thou shakest off sleep, and pre- 
pares! a pltice for the Lord. 

10. Uiitit tjind out a place for the temple nf the Lord, 
a tabernacle /or the mighty Cad of Jacob. Although the 
tabernacle of God i« Konietiines called the house of Ood, 
and the bouse of God the tabernacle of God; yet in a more 
definite eonse, denront brethren, the tabernacle means the 
Cluirch of ihis world ; the ' house' ibe Church of ihe heavenly 
Jerusalem, whither we shall go. Fur a tabcinaclo applies 
rather to soldiers in the field: tabernacles are used for sol- 
diers reody for action, on an expedition; whence thty are 

■ i. e. called conlnbei-nalcs*, as having the same tents and dwell- 

^oKB, '"B '" ihem. As long therefore as we have au enemy with 

whom to fight, we make u tabernacle for Gml. llut when 

the lime for fighting hath pusistsd by, and that peace hath 

come which passcth all understanding, as the Apostle saitb, 

Philip. Ibe peace (if Cfirisl which passettt all yiidtrstintiiing : for 

*' how much soever ihou luuyvst reflect upon that peace, the 



A *plaee/or th« /^rd' /mnd in the untilJed Wood. 07 

mind in scarce able to conceive il vhilc set amid the heavi- vtu. 
BMi of llm bod}-; wtii;ii ibat counliy b:iib come, tbcii il — — 
will bo the boutie, wtiicli no advuisary will ntleiiipt, no as to 
CaiiNe it lo be slylctl n mbwriwch-. W'v »b;ill iiol sully foilb 
to conflict, but He sball abide for praiae-Kivin)^. For «rhul 
is Hiiici of lliat boiiiii; } Hhixi-ii nre iht^y I/ml litrell in Thy V^M,it 
House: Uiey iiili be atuai/ pniUiiig TItee. In tlic labeniaclft 
wc as yel groan: in the house we shall praise. Why? 
Because ){nui)tng in for pil^riiitA, praise for thu-n- uhn bmc 
reached iboir country- Here tir§t be iboro suu^bt a labfr- 
tiaelejhr the God of Jacob. 

II, Vi-r.B. Lo, uv hpaTdtif the same nl Jiphrahi. Whut? 
A pltice for the Iiord. Iff heard of it al EpIinUit : and 
found H in the plaint of the f melt. (We hear those things 
in Kjibrata, wc find them in the woodland pItiinK'.) Did ho' Oif. 
boar it whi-re hu found iti* or did iie hear il in one place,,,,"' 
find il in another? Let us therefore enquire what Kjdiruta ""^ 
it, »h<rre he heard it; let nsnlno oiiquiru what niciiii ibc plains 
of ibc foreiiw, where he fouud it. Eplirati, a Hebrew word, 
is rendered in LctlinbriSV'riTM/Min'itiMbv trunidaioraofiIebiew*Mirmr. 
wonU in the Scriptures bavv hiiiidcd down lo tis, that wo 
might tuiderstand thcnt. Tbeybuve translated from Hebrew 
into Greelf, and from Greek we have verxiouM into Latin. 
For there have been who watched in iho ScninureM. If 
therefore Kphrata lueaneth a mirror, that house nbich was 
found in the woodland plaiux, was hiiird of in a mirror. A 
mirror hath an imugu: alt jiropliecy is an iniagu of things 
future. The future house ol God, therolbre, was dcelarud in 
Uic image of prophecy. For we have heard of it in the 
mirror, that is, K'e Aaiv heard of it in Ephrata. We have 
Jound il in the plaint of tfie/oreth. What are the plains of 
theforeiit»'f ' SalluK' i» not here used in its common sense, ^b>i. 
as a plot of ground of so many hundred iien-ii*; saltus pro-""""' 
perly signifies a spot a« yel untillid and woody. For some 
copies read, in the )>UinH of the wood. What then were the 
woodland plains, save nations yet untitled ? what were they, 
Mvc regions yet covered with ibti ihorni of idolatry ? Thus, 
tbotigb there were tbonis of idolatry there, stilt we find a 
^ace for the Lord there, a tabernacle for the God of Jacob. 
■ CMiuriHiuDi — thru 200 iiorci. Sv« likd. Exjm. it. o. 16. ^ 7. 

VOL. VI. H 



.^L l_ 





98 Ood dmeU* in those who dtoell in Hia Houte. 

PsiLM Whal ue heard of in Ephrala, tre found in thf plains of 
?""" -•( Ait fureMx', wliiit was ilcclaicd in llie imago to ihe Jews, 
was niaiiilc^lcil in ihc; rattti of lIib Cimitilc-H. 

19. Ver. 7, We will go Uito His iaberiiacleg. \Vbo*c ? 
Those of the Lord Goil of Jiieob. Tbcy who enter to dwell 
thcTrin, urc thi^ very Aame who enter that thoj- may bo dwelt 
in. Thou enlcre&l into ihy house, that thou niaycst dwell 
therein; into tJio houKi; of God, that thon niaycst be dwult 
in. For the Loi-d is better, and "hen He hath begun to 
dnrel) in thcc, He will make thee happy. For if tliou be not 
dwelt in by Htm, thon will be miserable. That son who 
I.uki-I5, said, Father, ffitv me flic portion af Ihe ijomlit that fnllelh to 
' me, wi«hvd lo he his onu oiaster. It was well kept in his 
father's hands, lliat it might not ho wasted with harlots. He 
received it, il was giveii into his own power; going to a far 
country, he s(|uandered it all with harlots. At length he 
Euflbred hunger, he remembered his father j he returned, 
that ho might be satisfied with bread. Enter therefore, that 
tliOU niayest bo dwelt in ; aud inayest be not thine own, so 
to speak, hut His : We mil ffo into His tnbeniacles. 

13. fVe trill worship on the xpot where His feet ttood. 
Whose feet f The Lord's, or iho.se of the house of the Lord 
itself? For that is the Lord's house, wherein he saith He 
onghl to be worsliippi;d. IVe will worship on the spot 
wliere Hia feel stood. Beside His hoii^e, the Lord heareth 
not unto etvrnal life; tor he boiongolh to God's house, who 
hath ia chiirity been hiiiU in with living stones. But he 
who hath not charity, falleth ; and while he falls, the house 
stands. Let no one tlien threaten llic house, where he 
beginneth to be an a ulune, as if, should he choose to fall, 
he injureth Ihe house in any way. Such had been the 
pride of the di-st nation of the Jews, who said, God will 
surely not deceive our father Abraham, to whom He ]rro- 
roised so great things from his seed: and they did all evil 
deedit as ihuugli safe in the promise of God, because He 
spared them, not for their own merit, who committed crimes, 
hnl for Ihc merit of Abraham, and would gather together 
all the wicked children of Abraham into His own house 
unto eierlnaitng life. But what saith John i O generation 
^vipers! When these very children of Abraham came 



N 



Hit true Iloufe are thote tcho persevere. 09 

unto liim to be baptiiied in tbe water of rei)entance, he said ^■a- 
not uiHo ihirm, Geaenition of Abraham, but, of vipt-vs. Such — '— 
•Kcns they, a& were ihoat; whoti) ihey imitated : not the 
childieo of Abraham, but chihkcn of ihv Aiiic>rit4^ iho 
Canaaiiite. the Uergcsite, the Jebusite, and of all tiho 
ofTundcdGod: ttipj-wcr«th«irchttdrei»,bct;oH*cth«y followed 
their deeds. O generation of fipera, ttho halli tournifd ijqh M'"- 3. 
to jUe from Ihe wrath lo come ? Bring forth therefore 
fruit* mtcl for rvpentnnetf. And think not to itit/ to tfonr- 
sehvs. We bnve Abraham to our father ; for Ood is able 
out of these nloue* to rttiae up children unlo Abraham. 
Tliei'u were certain Atones ihvii nhicli h« saw in Ute ' wood- 
land plains,' out of which children were raised np lo 
Abraham. l<'or titcy urc rather childrcu who iinitaled his 
faith, than Ihey who were born of the flesh. Let no in;kn 
ihcii-foro thriratcn tho boUBc of God, us much as to stiy, i 
withdraw my^ulf, iiml the houve uiU fiilt. For it is good 
for him iltat he bo built up together, and that he have 
chanty. For if he himBulf fall, the house will stand. 'Hiere- 
fore, brethren, tlie bouse of God i* in those whom Hv hath 
predt^litwd, nnd who He foreknew would persevere: of 
these it was said. Where Hit feet stood. For there art! ihoso 
who porsorcre not, aud His feet stand not in them. Thoy 
tliereforc are nut ihu Church ; they belong not to tliat wbicli 
is DOW a tabernacle, but will tlien be the house. Bui where 
did Hi* feet slund ? BeaiKxe iniouito nhall abound, /A^Mai-M, 
lonK of many shall wax cold. Amon^ those in whom lovo 
waxctb cold. His feet stand not. Sut what doth lie proceed 
to ftay } iittl hn thai shall endure unto the end, Ihe same 
shall be sai^d. Lo, in whom His feel have stood: on that 
spot worship thou, that is, be thou among those in whom 
lite I.ord'« fert hilve stood. 

14. But if ye incline to understand it of the house ilseir, 
where the feet of that house have slood; let thy fevt stand 
ID Christ. Hu^y will iht-n stand, if thou shall persevere in 
Christ. For what is said of the devil i He was a murderer JohaB, 
from the beginning, and stood not in the truth. The feet 
of tJte devil tliea'fore stood not. Ako what Kaiili he of Iho 
proud } O let not the foot if pride come ayainst me ; and ["•- ^'^i 
let not the hand of the ungodly cant me down. There are 

H 2 




100 /rp stand not in ourtolces but in Christ. His Ritimj. 



r8*i.» Ihey fuUen, all that work iricfcedneis : lAeg are cast down, 

—'ami tcere not able fi> stand, Tliat lli«u is lite Ihhim^ of God, 

nhoHe fuel fttand. Wheiicu John njoicing, sailh: what? He 
that hiilh the bride is l/ie bridegroom : bul IheJ'riend of the 
iiridtr/ronin ulandelh and fiearelh /litu. If bo «tan<t uol, he 

Jubn 3, hcurctb liim nol. And rrjnictth i/realti/ hiatuxe uf the 
hridfijrmim'it mice. Jwdly \w siaiidelli, beCiitifii be rejoicelh 
on account of ibe bridegroom's voice: for if he rejoiced 

Dona, because of hU own voice, be would full. Now lliercfore ye 
see why ihoy ffll, who rtjoice because of iheir own toics. 

John 1, That friend of (he Bridegroom said, T/ie same is Iff Which 
baptiirlk. Slime soy, Wc bu]ni3!«: rejoicing in (bcirown 
voice, tliey could nut Bland; and beloii); not to that buu«o 
of which it i« said, w/icrf His /n-l ttoud, 

15. \'cr. 8. Arise, O Lord, into 't'/it/ restiny place. He 
aailb ualo the Lord sleeping, Ariaa. Ye know already Who 
slept, uiid Who rose again. For He Himnelf naitb in a 

P*.67,4.ceTUiu p.iasagt.- of th« Psaltus, / slcftl disturbed. Well is 
it said unto Him, Arise, O Lord, unto Thy resting place. 

Kam. e, No more wilt Tbon be diMuibcd, since Christ, beinff raised 
from the dead, dielk $io more, and death shall no more have 
dominion over llitn. Il is Uia voice in another Psalui that 

P>wS,9.gaitli| / laid me tloicn and slppl, and rose again, for the 
Liird shall suxtain me. Hu Himself slept; unto Him is 
said, Arite, Lard, into Thy resting place, Thou, and the 
ark of Thij sancli_ficalion: that is, Arise, that the ark of 'J'hy 
sanclificutioii, which Thou bust sanctified, may arise also. 
He is our Head; His ark is His Church: Ho arose first, 
ibc Church will ariite also. The body would not dure to 
[iroinise il^elf reBurruclion, save iliu Head arose first. O 
Lord, ai-ise into Thy reslinif place, Tliou, and the ark of 
Thy sanctijicution. 'YW. Body of Christ, that was born of 
Mary, hath been understood by some to be the ark of 
sanclificiitiun ; so that ihn words, .-Irise, <) Ixtrd, into J'hy 
resting place. Thou, and ihe ark of' Thy itnuvfificiition, 
mvan, Arise with Thy Body, that (hey who believe not may 
handle. Arise, O Lord, in'o Thy resting place. Thou, and 
the ark of Thy xanctijicalion. 

16. Ver. D, Let Thy priests be clothed with riyhteousness, 
and lei Thy taints sing with jot^fulness. When TIiOu riaest 



(lad h entreated not la reject the Remnant. 101 

from Ihe dead, and goest unto Tliy Father, let tlint roynl Vkn. 
Priesthood be cloihed with Taiiti, nincc the titfhleoHS Ihvlh '"' 
by faith : and. Receiving thtt pledge of tlie Holy Spirit, Iclir. * ' 
the members rejoice in Uie liope uf riMirRTClioii, which went 
before in tlic Head : for to ihcm ifav J^posllc saitli, Uejoicini; Knm.is, 
III hope. 

17. V(jr. 10. For T^ff ten-ant Otvid's sake, turn not avajf 
the /ace of Thine Anointed. These words arc addressed 
iinlo God the Father. Fnr Thif wninnt Darid's naki; turn 
not away Ihe face of Thine ,4tiointtd. The Lord was cruci- 
fied in JudiT&i lie was crucified by Ihe Jevs; harassed hy 
tbem> lie slept. He arose to jndgo those iinrnng whose 
Ravage handd He sicpl : and He saith elsewhere, Bitinn T/it)U^*-**i 
Ate up again, and I xhitll reteard them. He both hath 
rewarded them, and will reward ihoro. The Jew* wcl! know 
themselves how great were their sufferings after Ihe I.i'rd's 
death. They were nil exjiclled from the very cilv, where 
the^ slew Him, What then? have all pprished even from 
the root of David and from the tribe of Jtidah ? No: for 
>ome of tliat stock believed, and in fact many thonsands of 
men of that stock believed, and this after the Lord's resnr- 
Tfction. They rsged and cnicificd Him: and aftcnvarrls 
began to see miracles wroii^tht in the Name of Him Cruci- 
fied; and they ircmhled still more that His Nuine should 
have so much power, since when in their hands He si-emed 
unable to work any ; and pricked at heart, at length believing 
that there »va» some hidden divinity in Him Wliom they 
bad believed like other men, and asking counsel of the 
Apo%tlos, ihey were answered. Repent, and he hitplised Acu. ^, 
erer/f one of you in the Xante of our Lord Jcius C/irisl. 
Since then Christ arose to judge thnsc by whom He hiid 
been crucified, and turned auny His Presence from the 
JetTK, turning His Presence towards the Genlilcs; fiod is, 
aa it scemeth, besought in behalf of the remnant of Israel; 
and it is said nnto Him, For Tlitj servant David's sake, turn 
n&l away Ihe presence of Thine Anointed. I f the chaff bo 
condemned, let the wheat be galhcred together. May the 
remnant be saved, as Isaiah saith. And the remnant hath I*- la, 
clcsuly been sat^rt: for out of them >veie the twelve Ajiostles, ' "• 
out of ihcm more than live hundred brethren, to whom iho 





102 God'i repentance ehanget Hu action, not Hit porpote. 

PsiLM Lofd s)iGwe<l Iliinseir after His iU-surrection : oat of their 
number were no iiiaiiy iIidusaikIs baptized, who luid the 
price of their ])osscss.ions at the Apostles' feel. Thus then 
waa fulfilled the prayer here made to God : For Thy nerraitt 
Darid's take, turn not atcny /he presence of Thine Anointed. 
IB. Ver. 11. The Lord fialh miidc a faUhfut oath unto 
Varid, and lie thali not repent. What nieanelh, hath 
nindc an oiilk V f lalh cunfirmcd a pn>misu through Ilimsdt'. 
Whiu iiieaneih, He xhull not repent 'f He will not change. 
For God suflereih not the paia of repentance, nor is He 
deceived in any matter, mi lluit He would wish to correct 
tliul wherein He haih erred. Itiit as when a man repenls of 
auy thing, he trisheth to change what he hath done ; tliua 
wheie tliou h^'arext that God lejieiitt-tli, look for an actual 
change. God doth it difTerenily from thee, allliough He 
e&lleth it hy the name of n^peiititncc ; for thou dost it, be- 
cjinso thou haditt erred; while He doth it, because He 
avenijetli, or I'rccih. He chungcd Saul's kingdom, when He 
repcnlcd. as it in aaid: and in the very pai^snge where the 
1 Bam. Scriplure sailh, // repented Hint; it ia said a little after, 
9fc * for He J! not a man tlml He should repent. When there- 
foro He chunj^eth His works through Hiii tniniutahlc cuiuisel, 
He is said to repent on aeconut of this very ehange, not of 
His counsel, but of His work. But He promised this so as 
>Vi)0,uot to change iu Just as this passage also sailh: T/iv Lord 
sttare, and will not repent. Thou art a Priest for erer after 
Ihv order of Mrtc/iisedec ; ao also since this was promised 
so that it should not be changed, because it must needs 
happen and be permanent; he sailh, The Lord hath made 
n faithful oalh unto Darid, and lie shall not repent; Of 
the fruit of thy body shall I tet upon thy seal. He might 
have said, 'of the Iniit of thy loins," wherefore did He 
choose to say, ' Of the fruit of thy liody^' Had He said that 
■Jso, it wonid liare been true ; but He chose to suy with a 
further meaning, ' Er fructu rentris,' because Christ was 
bom of A woman without the man. 

19. Vcr. 1*2. Whatlheu? The Lord hath made a faitl{fut 
oalh unto Darid, and He thall not .shrink from it,- Of'lhe 
fruit of thy body xhall I set upon Iky seat. If thy children 
wilt keep My covenant and My testimonies that I shall 



'Children interpret fd of men' f It'oris. 103 

team Ihem, Iheiv children alto ahall sit upon Iky neat /or Vkk. 

evermore. If lliy cliiMnm keep My covenant, ilieir children 

also aliall sit for everniore. The parents establish n desert 
(111 behalf of tht^ir children. Whnc if his cliildreii Kbould 
keep the covcnanl, ami their cbildrcn should not keep it? 
Why is the happiness of the children pnimiKud in relation to 
their pHvents' deserving^? For wlialKailh lie. If thij children 
will keep My coi-enant, their children ulio shall til for eeer- 
morc^Ho saith not, if thy children keep My covenant, 
they shall nit npon thy seat ; and if their children keep My 
coTcnant, ihey also shall sit upon thy scat: but he sailh, 
If thy children keep My eovena/il, their children iitm shall 
tit upon thy seat for eeermore — except hecouse He here 
wislivd their fruit to be understood by their children f If 
thy children. Hi; saitli, icHl kef-p My covCHiint, and if Ihy 
children shall keep Mij testimonies thai I shall learn them ; 
Iheir children also Khali sit upon thtf seat : tliat is, this will 
be their fruit, that they Mt upon thy sent. For in this life, 
breibren, do all of us who labour in Christ, nil of us who 
(remblc at His wordii, who m any way endeavout to execute 
His will, and groan whilo we piay His help that wo may 
fulfd what He continande'tb ; do we already sil in those seats 
of bliss which are promised us J No: but holding Ilia com- 
niDudtncnts, we hope this will come lo pass. This hoi>e is 
spoktn of under Uic figure of kuii.s; beeanse suns are ihu 
hope of man living in this life, eons are bis fruit. For thi« 
reascn also men, when excusing their avarice, allege that 
they are reserving for their children what they hoard np ; 
and, unwilling to gire to the destitute, excuse themselves 
under the name of piety, because their children are llieir 
bope. For all men who live according to this world, declare 
tl to bo their bope, to bo fathers of children they may leave 
behind Ihem. Thus then He describes hope generally under 
ilie name of chiKlren. and sailli, 1/ Ihy children fill keep 
My ewenanl and My testimonies thai I shall leai-u them, 
Iheir children also shall nit upon thy teal for e'vrmore: that 
is, tlioy !diall have such fruits, thai their bope shall not 
deceive (hem, tliat they may come thcic where tlicy bo]»e to 
come. At present therefotx; thoy are as faiherK, mcu of 





If ' ChiiJren fiterally, then faithful chilttren. 

Pkai.m linjie Tor tliu future; bill wlit-n they have altuined wlial itiey 

-ii — 'hope, thuy uro children; because llicy huvp brou^jht forih 
nml produced in llimr work* thai wliicli ihi?y n*'"- And 

I ' in this 19 preserved unto thcin for the future', because fuUu-ilj* 

P'"'^ itself cuinniiinly signilielh children. 

"p(i«t«- 90. Or if ihon nnderaund aetual men to be meant by 

" ' children, the words, If thy rhiUlrcn vill keep My coeeitani 
anil My tetlimonien I/ml I nhall luavh limn, may nieai), 
If thy cl'UdieH will keep My coeentinl and testimonies 
thai I sbnlt leach Iheai, and their chilHrea also; that is, 
if lliey too keep Mj' covenant; so that here thou must 
make a sHjjht pnusc, and then infer thitl thiy xltatl sit ypOH 
thy tail fur eiermom ihuc in, both thy cliildren and ihcir 
children, but all if they kcLp My covenant. What then, if 
they keep it uutf Haih the pruniise of God failed ? No : 
but it is Kuid and promised for (his reason, that God foresaw! 
u'hat, save that ihey would believe } But that no nran 
shiiuKi as it weie Ihreatou God's promises, and prefer to 
place in hi» own power the fulliltnentof what God protni!«d: 
fur ihi.t reason he sailh. He made an orilh: nheivb* he 
shcweih ilmt it will without duiibt lake place. How then 
hath He said here. If they will Keep my covenant f Glory 
not in the promises, and leave out thy fnilin;; to keep the 
covenant. Tlien ivilt thou be the son of David, if thou 
shall keep the covenant; but if thou dost not keq) it, 
thon wilt not be Ditvid's son. God pronjisvid to the sins of 
i>avid. Say not, 1 am David'a son, if thou deg<^mratc. 
if the Jews, who were born of this very stock, say not this, 
(nAy, they fay it, but they are under a delusion. For the 

John e. Lord aaiih openly, I/>/e uere Abraham'* chUilren, ye woiill 
do the trorks o/ Abraham, lie thereby denied them to be 
children, because they did not the works,) how do we call 
ourselves David's children, who are not of his race according 
to the flesh? It follows then that we are not children, save 
by iniitating his faith, have by worshipping God, as he 
worshipped. If therefore what thou hopest not through 
descenl, thou will not endeavour to obuin by works; huw 
shall the sitting upon David's seat )>e fiittilled in thee? And 
if it shall not be fulfilled in ihue, thiukcst thou thai it shall 



The Church, in her pilgf image, a Ifidow. 100 

Oot be riilliDed at all? And how batli llv round il in ibe Vbr. 
woodland trncu ? •iid liow did His feet mnnd ? Whaumcvci- '^'^i 
llu-ii thou iii.iycHi b«, tbat boiiiit: will Htaiid. 

SI. ViT. 19. For the LorJ halh chosen SioH to be an 
hiihilalion fur Himw{f. Sion ift the Clitirch Elertclf ; Sho 
U alxo that Jenisaiom unto whose peace we arc nuiniiig, 
«bu U ill pil(;riiiiiLgu not in lliu Aii^jcU, but in us, uho in 
hur l»:lit!r |iai't wailvth for the part that will return ; whence 
Ifttcis hai*c conic unlo us, wbicb arc every day read. This 
city IK lliiil »«ry Siun, wbom ihc I^ord lialli cboseti. 

SS. Ver. I4. This shall be My rest for ever. These »rc 
the words of Gad. Mjf rest: I rust ibc-rc. How greatly 
doth Ciod luie iia, brethren, Hinct!, becaustt we mitV, He sailli 
that Ue also restetli ! For He is not sometimes lliniself 
distiivhvd, nor doth lie rest as me do ; but Ho saitb that He 
rosleth there, bucanito ue Mhall have rest in Him. Here 
teiU t dwell : for I /iiire a delight therein. 

9d. Ver. 15. / uiU hl<'a» her widow with blewtngs, and 
vUl natiifi/ her poor irith bread. ICvery Html that is aware 
lliat it ia bereft of all help, save of Uod alone, is widowed. 
For how dolh tJie AihwiU- describe a widuiv ? She that is iTim.ft, 
a iciJoar indeed and denoUile, truslelk in God. Fie was 
speaking of those wbuui we all call Widows in the Church. 
He KAith, She thai liveth in pleasure, i» dead trhite she 
Uceth : and he Hnmbcreih her not among the widows. Hut 
in describing true widows, what sailli he? She that is a 
teidour ini/eed and desolate, trusteik in God, and eontiniiclh 
in tuppliattions and prayers night and day. Here he 
atldelh, b»t she that Uieth in pleanare, is dead while she 
lireth. What tlien uiakcs a widow i Thai she hath no aid 
from any other suiirce, save from God alone. Th>*y that 
have husbands, take pride in the protection of their huti- 
bands: widows seem desolate, and their aid is a stronger 
one. The whole Church therefore is one widow, whether 
in nujn or in women, in married men or married women, iu 
young nicn or in old, or in virgins: the whole Church is 
one indow, desoUtc in this world, if she feci this, if she is 
aware of her widowhood: for then is helji at hand for her. 
Do yc not recognise this widow in the Gospel, my brethren, 

when the Loi-d declared thai men aught always to pray and Luheis, 

1™— ft. 



^ .± 



lOH ff'Ao are the Poor, who thall be iathjied. 

PstiM t»ol tit fitittt ^ There uym in a fill/ n jnilge., lit; Maid, wiiirh 
I. ff,„f^,f fiQf (jfnt^ neither regarded man. And there tens it 
triilaw in that cily; nnd shit cniiie iinlv him day fiy tlaj/, 
mying, Aveuge me of mine itdieisart/. The widow, by diiily 
iiuporCunily, prevailed with him: for the judge said wiltiin 
litnisclf. Though I /car not find, neither regard man, yet 
because this woman trouhlelh me, I will aeenge her. If lh« 
wicked judge beard the widoiv, that he miRht not be 
inolesled; hriin-t)i iiul Gud His Cluuch, wlinm lie exhui'telli 
to pray ? 

24. Also, I will mtisfy her poor with br^ad; whni iin'Hnwih 
litis, brethren J Lei us be poor, and we nhall then bo 
satisfied. Maiij' who lni»l iii tin? world, Jind arc proud, are 
Chiiatiaiia; ihey worship Christ, bin are not antisfied; forihey 
havo been satisfied, and abound in their pride. Of such it is 

P». 133, said. Our mul i»_filled uith the xcorn/nl reprmifo/'/he treatlhy, 
' and with the dcspitefiihiess of the proNd : these have abun- 

dance, nnd therefore eat, bnl are not eaiinficd. And what is 

P*. 33, said of tliem in the I'salm ? All »Hch ax be fat upon the earth 
have eaten and teorshipped. They worship Christ, they 
venerate Christ, they pray unto Chiisl ; but they aiv not satis- 
fied with Uta wisdom and ligbleonaneM, Wberelbref Be- 
cause they are not poor. For the poor, ibat is the huinMe 
in heart, the more they hunger, the more they cat; and the 
more empty they arf.-of the world, the nitiru hungry ibey are. 
He who is fidl refuseih ivhatsouver thou wilt give him, 
because he is lull. Give ine one who hungerelh ; give me 

Mdit.fi, one of whom it is said, Bfenxed are lln;/ thai hunger and 
thirst ajier righ/eousnesg, for thei/ shall be Jtllnd : and 
these will be the poor of whom tie halh just said, And wiU 
taiix/g her poor with bread. Fur in the very I'sahn where 

P«. W, it is Kjiid, All tuck a» be fat upon the earth hare enlen and 
Kornhipjied; this is said of the poor also, and exactly in tbu 
same manner sk in this Psutn), The pour shall rat, and be 
saliffied: they that seek after the Lord shall praise ilim. 
Where it is naid, .ill nuch ax be fat upon earth haw eaten 
and uomhipped .- il is said, 'I7te poor shall eal, and be 
xatisjied- Why, when tfie rich ar« said to have worshipped, 
arc they not said l» be satisfied ; yet when the poor are 
mentioned, they are said to be satisfied' And whence ar« 



N 



Chritl'tpomr are they who truxt not in rirAw. 107 

tltuy satbiAcil i Whul is the nature, brethren, or this salia- Van. 
lying i Ood Himself is ihcir bread. The bread came down -^^^— 
upon the earth, that lie might become inilk uiiioiix; and said 
to IIU own, / am Ihe Lining Jlread irhich came iIowh from Joiin 6, 
bmven, Uencc these words in the Paahti, The poor ghall^^' 
ent, and he safiiJieU. From ubat sotirco shall they be 
vatififii^d? Hear what followelb: And they thai getk after 
the l.tird xhall pinifie Him. 

^5. Ue ye therefore poor, be ye among the roembcrs of 
liiut widuir, let your help be solely iu God aloiic. Money 
is nou^'ht; not thence will ye hare aid. Many have been 
C3fti headlong (town for money's sake. iiMtiy hare perished 
on account of money ; muny for t!ie sake of their riches have 
been roarked out by plunderers; they would have been safe, 
had they not had what made men hunt for them. Many 
have presumed in their more powerful friends: they in 
whom they presumed have fallen) and have involred in 
(heir ruin those who trusted tn them. Look back upon tho 
instances to be seen in the human race. Is it any thing 
singular that I urn telling you } We speak these things not 
only from ihe^e Scriptures; read them tu tlie whole world. 
Take heed that ye presume not in money, in a friend, in tho 
honour and the boaatin}; of the world. Take away all these 
things; but if thou hast them, thank God if thou despises! 
ih<rta. But if thou art puffed up by them; think not when 
thou wilt he the prey of men ; already art thou the Devil's 
ptey. But if thou haitt not trnsted in these things, thou wilt 
be among the members of thai widow, who is the Church, 
of wliotn it is said, / u<iU blest her widow with blessinyx ; 
tJrau wilt also be poor, and one of those of whom it is said. 
And will salixfy her poor with Iraad. 

36. Sometimes, however, and wo rntut not ))ass over tliiK 
without mention, ihou lindest a poor man proud, and a rich 
iiwu humble: we daily endure stieh persons. Thouhearest, 
a poor man groitning beneath a rich man, and when tho 
more |)owerfnl rich roan presscth upon him, thcu thou scest 
him liuntVde : sometimes not even then, but even then 
proud; whence thou .-teeHt what he would have been, had 
be any property. God's poor one is therefore poor in spirit, 
not iu his purse. Sometimes a man goeth forth having a 



106 The rich may he htimble, the poor may be proud. 

pKjtt-w full houKei lich lands, many estates, much gold ami silver; 

' lie knoivelh that lie niii^l not triiHl in llitrNe, ii<: liiiHd)li:!li] liiiii- 

self before God, hi; doth good wilh ihcin ; llm* his heart is 

raised unlo God, «o ihat he k anarc ihat not only do riches 

ihemiselves profit him nothing, btil ihai ihoy even impeile 

hie led, save lie rulu lheai,atid aid ihem: und he iscoitnicd 

among the poor who are satisfied with bread. Thou fmdest 

another a pruud beggar, or not pruud only because he halh 

nolbing, nevertheless seeking whereby he may be piifled 

Up. Qod doth not heed the lueuna a man hath, hut the 

wish he hath, and jud^cth him aeonling to his w'wh for 

tCDiporal blessings, nut according' to iho means nliieh it ia 

not bis lot to have. Whence the Apostle saith of the rich, 

lTiin.0, Charfff them l/inl nre rich in thin trnrlJ, thai Ifir'i/ lir not 

'~ ' highminded, nor Irunl in unvertiiin riehr.ii, hut in the Itiittg 

God, iVho gioelh Ht Hch/if all thingx to etijay. What 

therefore sliould they do willi ihetr richer? lie gocth on to 

say: Thai they he rich in ynod tfork», rt-aily to ditlrihntct 

witliHg to communicate. And soc that they are poor in 

this world: l^nyimj tip in store /nr Ihemst^lrfi, he addeth, 

a good foundation agoiiist the time to come, that they maij 

lay hold on elenial life. When they have laid hoVl of eternal 

life, then will they b-' rich ; but siuee they have it not as 

yet, they shnuld know that they are poor. Thus it is that 

God couDteth among Uia poor all the hnmhie in heart, 

Mm.iW, who arc established in that twofold charity, whatever thi;y 

37— as. jjjji^. jjgj^^. jii (iij^ world — among His poor, whom He satisfielh 

with bread. 

S7. Vcr. 16, 17. I ttill clothe her pfiesix with iftlralian, 

and her aainti shall rejoice und sing. We are now at the 

vnd of tile Psalin ; attend for a short space. Beloved. / tritl 

clothe tier priests with salvatinn, atiil her x/iintx *haU 

rejoice and sing. Who is our sulvation, save our (.'hnKl? 

Al^iat nicancth, therefore, / trill clothe her priests wilh 

Osl.S, galvalioHf — " jt> mitny of you an hitve heen fiitpfizett into 

Christ, hare put oh Christ." — And her ntintx n/iall ri-joice 

and ling. Whence shall they rojoico and sing? Ikcaitso 

they have been clothed with Mlvation: not in ihetnwtveK. 

Epb. a. For they hare become light, but in the Lord ; lor they were 

*■ darkiicsK before. Therefore he hath added, There wilt I 




T^e Sancttfication of God is through Chrai. \QQ 




raite up tke hinu of Daviii: (his ttill bu David'* htnghl, Vkh, 
tliul trust be pill in ChrUt. For lioni Mgriifiuiti lieiglil: and 
what Hort of heifflit ! Not carnal. ThLTt^fuif, ivliilu all ihe 
boDfS arc wrapped up id flesh, th« horn goclb beyond tho 
flvxb. Spiritual altiludu ii< a hnrii. But nlial is spiritual 
laftiiie^, sare to Uust in Clirint? itot lo imy. It is my work, Donit- 
I baptize; bul, He it is IfAo bnplizelh. There is the }iorn joh^ | 
of David : and ilint ye inny know that there is the hoiu of ^^ 
David, huud wliut fotlowelh; / have ordained a laitlern /or 
mine Anointed. Wliut is a lantern ? Ye already know t]io 
Lord's words coiicernitig John ; He was u burning and a John S, 
thi»in<) iit/ht. And wliat saith Juhnf J£c it »* Who bnp- 
liifl/i. IK-rcin^ therefore shall the saints rejoice) hen-in 
llic prieslK shall rejoice: becaiixe all that is j;;oud in them- 
»eli'ee, is uot of ihtmsclves, bul of llini Who balh the 
powi^r of bapti^eing. FeailoHsly tlierefore dolh every one 
(flio balh reciiivcd baptism eome unto His temple; because 
it is not man's, bul His Who made the horn of David to 
flourish. 

88, Ver, 18. t^pon Him shall Mif sanctificnfion Jtourisk. 
Upon whom? Upon Mini! Anointed. Fornhtn He saith, 
Mine anointed, it is the loice of the Father, Who Haith, / teiil 
birM lu-r fridiiK! tcilk bl/^xitin'jii, and will salix/i/ tier poor 
iril/i bread. I uill clothe her priest* «jVA salvation, and 
her saiala shall rejoice and eing. lie Who saith. There 
will I raise up the horn of Dncid, is God. He Himself 
saith, / haee ordained a taittcm for Mine Anointed, because 
Chri»l is boili ours and ihr Father's: He is our Christ, 
when He saveth us and nileth us, as He is also our Lord: 
He is the Son uf the Father, but both our Christ and the 
Father's. For if He were not the Father'* CliriM, it would 
not be said above, For Thy serciint David's sake, tarn not 
lliou aicny the presence of Thine Anointed. Upon Him 
ukall My tanctt/icuiioH Jlourish. It Homishclh upon Christ. 
Let none of men assume thiM to hiniself, that he himself 
sanctilicth: othcnvise it will not bo true, UpoH Jlim shall 
Mif sanclijicatinn fiinrith. Thi- glory nf sanclitication 
shall flourish. Thi: xaiictifi cation of^Christ therefore in 
Christ HiniKelf, is the power of thi; sanctilication of God in 
Chii&t In tliat he »alth, shuU _fiotirishy ho refers lo Hi* 



J 





h 



Sanctf/tcatioH in linptiim. ChritUan Vnily. 

PiAui glory: for when trees flourish, tlien are thry beaniiriil. 

^2iii^Sanclificalioii therefore is in Baptism: tlicnce it flouriBlK-ih, 
Hiid is brighleiicd. Why hath lite world yidcJt-d to ihis 
beanty? Because it ftoiirisUeth in Christ; for, put it in 
man's jinwer, and how doih it then flourish ? since all ^rtk 
i»ffrast,and all the j/oodtinest thvrenf as Ike fiower of the 
i/rata. 



L*». PSALM CXXXIII. 

cxixn. 



EXPOSITIOS. 



A Putlic diaeiiurit, in tnAJDA A« itftndi tAt Mimkt w/aimt Iht Donaiiiii. 

1. Tuis is a short Psalm, hut one wvll known and quoted. 
lifhold, haw t/ond and liow plea»rtnf in if, thai hrflhrrtt 
shoald dwell togelher in unity. So sweet is that bound, 
that even ihey who Iciiov not Uie Psalter, sing that versp. 
Sweet is it even as charity is sweet, which causi-s brethren 
lo dwell together in unity. This fuct indeed, brethicD, needs 
D«ither interprvlatiun nor explanation, lo wit, how good and 
how pleasant il is ti> dwelt toffclhcr in unity; but that which 

Matt, r, foltowN contains somewhat that may open to them who 
knock. Vet that tho comprehension of the entire substance 
of the Psalm may reach us from this verse, let n» in the first 
place tcflucl over and over again, whether it be said of a)| 
Christians, ' How good and how pleasant is it, that brethren 
ithould dwell logelher in nnily;' or wliethtsr there bo some 
special and perfect persons who dwell together, and that 
the blessing does not apply lo all, but to some, from whom 
however it may descend upon ibe rc«i. 

2. For ihcsu same words of the Psalter, tliis sweet sound, 
that honeyed melody, as well of the miud as of the hymn, 
did even bfget the Monasteries. By this sound were sttircd 
up the brethren who longed to dwell together. This verso 
was their trumpet. It sounded through the whole earth, and 
they who bad beeii divided, were gathered together. The 



7^^ Joy and lh» rotes of ihe Church's fnl love. HI 



siiiiimoDs of God, ihu siinimoiis of the Holy Spirit, iho v>k, 
summons of the Projihi'ls, were not lieaui i» Ju<Ia1i, yet — ~ — 
wvrc huatd tbroiigh tho whole world. They were deaf to 
llial •otind, iimid whnm it uriis sung; ihuy were found 
Willi their eara opened, of whom il was said, Tln-y sAaZ/'i-W.!- 
BK hiaiftcko irere nol told of him ; Iheg shall undersland 
teho heard uot. Yet, inort bclovud, if we reflect, the very 
blessing faaih Bpniii); from that nail" of circunieUion. For 
hoTK all ihe Jcnit pmnhed ? and ivliencc were the Apostle§, 
llie sons of die Prophels, the aons of the exiles*? He spculcs [*■• 197, 
as to them who know. Whence those fire hundred, who saw .j> ., 
tile Lord »Aer His Tx;surrecdon, whom the Apostle Pau|(>' 
comraeraoraica ? Whence those hundred and twenty, whoAeoi, 
wero together in one place after tho resurrection of the ' 
liord, and His a^eeiiKion into hcaten, on whom when gathered 
into one place (he Holy Spirit descended on the day ofAeM.i. 
l*L-ntccust, sent dnnrn from heaven, sent, even as He was 
promised? All were from Ihence, and they first dwell 
together in unity; who sold all they bad, and laid the price Aei.14, 
of their goods at Ihe ApoHtlcs' feet, as is read in the Acts of ' ' 
(he Apostles. And dixtrihulion was made to each one asA«c>9, 
he bad need, and none called any thing his own, but they* ' 
bad all things common. And whiit is 'together in miiiy?' 
Tliey had, he xayn, one uiiiid and one heart <iod*nards. AoIi 4, 
So they were the Brst who hoard, Uehold how good and **' 
how pleasant is it, tlint brethren d«(-l] loguther. They were 
the firet to hear, but heard it not alone. It was not that 
that lovu end unity of the brethren extended no fiirtber than 
(o Ihein. The jnyfnhii-ti« of love and the vow to God reached 
them who caino after. Somothiug was vowed to God, as it 
is written. Vow and jmy your vows to the Lord yo»r God. P*. Jt, 
For [it is lietter nol lo row, Iban to vow and not Perform. y_^^\^^ 
Hut the mind should he ruady so as boib lo vow and to 6.6- 
perform; lest when il thinks itself ill fitted lo perform, it 



■ Anodlog Id Ihc (no trails, Jcniih iruDihtioo of the imbiguaUK lIchiFW 

and 0«iili1*. moniiig in Iho r^rnci, ,„ai ~''S^ which mMna lo Dhuke out, 

n« uu i-M. III. 1 lu. .uu .1 . 01 elpol, »nd ^y^s juiinn m»n, ipi[ire- 

'?'„ .- ,. ... t IVrredbt Ihe l,XX lo tlie* yim^u men' 

► Fic|.«l . t.W»l lr„».i«,™ of „f„„;^„i„„. St.Aug«-<in.-.iBtof. 




I1'2 



Monk* compared tnfh ' CircumefJliuiifK.' 



1 



PKjtLM prove too slow in row. For he will surely r«Tpr pny, 
rmm. ^|,„g,.^f dcVtiDi that he \n about Xn pay of his own. 

3, From the woids of this I'^alin vras lakt'n the name of 
Monks, ihnt mi one may re])roach you who aru Caiholict l>y 
rvaiion of the name. When joii wiih ju*ltcc reproach heretics 
by reason nf tht;Circelli(ii)cH,that ihcy may be savedliy ithninc, 
ihey reproach you on the score of the Monks. See to it 
yourselves, in the first plucc, whether ihey may he comparo<l ; 
if (hero be any nemi fur your wonis, ye ni(,' ulrciidy at a 
disatUantaj^e. There is no need, except to warn every one 
that he atlcitd, only attend and compnrv them. What 
need lit there for your words? Let them compare the drunken 
with the lompeiate, the rash with the provident, the mad 
irilli Ihe sane, the ui who wander with them who live together. 
Yet they un; wont lo K«y, What is the meaning of tlio 
name Monks f Much better may we say, Whut is the 
meaning of ihe u ord Circvllioncs ? Bui tliey are not, say 
th<:y, called Circelliouea. Perhapa we call them by smnc 
corrupt form of their name- Shall wc say what in their 
proper name? I'erehance they are called Circumcelliones', 
Dot Circclliooes. Well, if they be ho culled, let ihiim »ay 
why ihey are so. They are called CirLuineelliones, because 
they ramble abuni the cellii. For they are wool to go 
hither and Oiiilier, huvinjj uu abiding place, and to do thiugs 
which you know well of; and thoy know also, uill ihcy or 
not. 

■i. Moreover, beloved, there arc they w ho arc false Monks, 
and we know men of this kind ; but the piouit brotherhood 
is not onnuUed, because of them uho profess lo be wliat 
Uie> arc nou Thcie uru false Monks, as there are false men 



• The Circumcollionca wbt* a <niD> 
d^rliiK liiid nf Anchorile*, vbo liivd 
utiilur no riilt. noil urrc ffuiil; of 
Yirfau' iircpulariTiP*, *Dd v\in mrrv 
OnuDfvd bjr tbr lnrlj->w(<Dii<l I'hiiod »( 
the Couocil of TtuIIq- L'ojifvf 4I110 
Pspiuu S. Jt-rome. Ep. 31. t- ^1- 
Hsaiutle'i Ediil. VIrt. Vili-D>. lib. 3. 
A numbor of tbr'r, in Africa, look 
op ibc nam nt Dmiulun rii 11 fans- 
tjcbl uinnriT. nnr} pirtpi'tTnIrd virjoiia 
jwt* if lioliiiici- iinilef ]>ri;(iinfiK of r»- 
liKinn, rubUii|{ mil buallnj wbuin thi^y 
woutil, jtrndlna tlirpolenlng noiitm, 
lie. and NUicIimc* Hcting dcaili, or 



et*n eninmlltlaf nlotd* n oiler ih* 
name af Mtrtyiiloiii. See on Pii. li. 
S- b. 1, 1. p. er. on Ci. iv. If ifi. I. iii. 

p. 64. on Pt, icvi. 11. t. it. p. *0S. 
■od S. OptatDf, b, iii. «. IT. p. b9. 
urliiTM ■ Iii>l<>ri<ia1 Moount if iriTcn. 
Ducange irtint lo St. Anit. Ep. 4S. !iO. 
Cl.tiS. Coii(T( I'urnirniHii. li, I, mp II. 
Contra Ct»con. 1>. iii. c. 43. -17. (.'ollat. 
Cartbng. S. »p. 174. 3S1. fouidmn, 
life of St. K-ug. n. 10, II. Aui-lor 
Prn"lpitinnli, b. )■ hirrn. Ii9, *e. Alio 
Coi. 'I'liMd.CVn.AS. !>« Ilatttticii.hut 
cti'DblfdlW UK Ui iiri iij]|,ti(^HriT>i]. 



Bad and Good among all three Clauses, 1 13 

amimg the Clergy, and among the raithful. All these throe ^rr. 
kinds, whom we have before' commended to you, and I,- ' 



, ' "Up. 

think more than once, have their good and their bad. Of P»- lOO, 
these very three kinds it has been said, Two shall be tnMat.94 
fhejield, one shall be taken, one shall be hr/l ; hro shall be^"- 
in bed, one shall he taken, and one shall be left ; and lifost. ' 
women al a milt, one shall be taken, and one shall he left. 
They are in the field, who govern the Church. Hence the 
Apostle said, (see whether he were not in the Held,) / hatexCar.s, 
planted, Apollos iratered, but God gave the increase. By 
those who are in bed, he would have them understood who 
love quiet i for by the bed be would have quiet understood; 
theui who do not mingle in the crowdings and tumult of 
mankind, serving God in peace; yet from these one shall 
be taken, one lefl. Among these are good, and repro- 
bate also. Fear not, because reprobates are found there, 
for some men are hidden, who arc not found, save at the 
end. Two women also at the mill. He spoke of them 
by a word of the feminine gender, for he would have bodies 
of people understood. And wherefore in the mill? Becauiic 
they are in that world, which is understood to be the mill; 
because the world turns round as a mill : woe to them whom 
it grinds to powder. And so there are good [and bad]**Oir. 
among the faithful in such wise, that one is taken to destruc- 
tion, another is taken to God. For the lovers of this life, the 
dishonest, and the hypocrites, do certain deeds of the 
world. But others abide therein in the manner of which the 
Apostle speaks; A$id they who me this world, as though ^ Cot.', 
not using it, for the fashion of this world paxseth awttij : I 
would hace goa be without care. Dost thou hear who shall 
be taken from the mill? For of a truth many sins seem to 
belong to the rich. For when they do much, and take on 
them much business, and their wealth grows more and more, 
it is hard for them not to commit more sins ; of whom it is 
said, that it is easier for a camel to go through the eye of a Mstlif, 
needle, than /or a rich man to go into the kingdom of heacen.^^^^^ 
And when the disciples were sorry for them, and nowiu, 35. 
despaired on their account, the Lord consoled them, by 
saying, what is impossible with man, is easy for God. But M«i.iB, 
how does Ood make that easy P Hear the Apostle, if thou 
VOL. VI. 1 



114 Monks, Clergy, and Laymen, These typ^ei 

PsALH despisest doI what he commands. Charge, says he, tUem 
YY- — " •"'*<* """^ '■'<^'' '" ""' f-'otld, Hot to think proudly. You find 
6, 17. the proud man poor, ihe humble Chrislian rich, because 
he carefullj' reflects, that all thosL- things pass by aud flow 
I Tim. away ; that lie brought nothing into this world, can carry 
Lok'elfl nothing from it; how that rich niaii, who was burning 
SI' in fire in hc)l, desired that a drop of wator should drop 
upon him from the finger of that man, who had desired 
the crumbs from his table. Thinking of this, they do as the 
1 Tim. Apostle says, tiol trust in the iiiicerfainly of riches, but in 
' ' the Utinji God, Who gieeth us all things ahuiidaiilly to 
enjoy. Let Ihein, he says, be rick in good works; let them 
freely glee, communicafe, lay up treasures. And what is 
their gain from this? Let them treasure up a good found- 
ation for the time to come, that they may obi n in true life. 
Behold the one who shall be taken from the milt. But the 
other shall be left, who is as that rich man, who was clothed 
in purple and fine linen, and fared sumptuously erery day, 
and despised the poor man who lay at his gate. And so, 
one shall be taken from the mill, and one shall be left. 
Eitik. 5. So Ezeltiul speaks of three pursons, in whom we may 

■D^20. reasonably discern these three kinds. If Ihe Lord send a 
ticord upon the earth, though Noe, Daniel, and Job, were 
in Ihe midst of them, they shall save neither sons nor 
daughters, but they alone t/ieniselres shall be saved. They 
have long ago been set free, but under these three names he 
Gen. 7, fiignilied three kinds. Noe signifies the rulers of the 
9 Pet. Church, because he steered the ark in the flood. Uut 
'>^' Daniel chose a quiet life, to serve God in celibacy, that is, 
not seeking a wife. He was a holy man, passing his life in 
divine longings, tried in many things, aud found to be pure 
Uan. 6, gold. How qutet was he, who was uumoved among lions, 
jjo' ' Thus uudcr the name of Daniel, who was called a ' man of 
iitn.io, fiexires,^ but those ever chaste and holy, are signified the 
ib. )9. servants of God, of whom it is said, Behold, how good and 
pleasant is it, that brethren dwell together in unity. Under 
the name of Job is signified, the one woman who will be 
Job I, taken from the mill. For he had a wife, he had sons, he 
' ' had much riches; and he had so much in this life, that 
the devil charged him with tliis, that he served God not for 



bff Noah, Job, and Daniel. 115 

nought, but for what he got. With this llie adversary Veh, 
charged the holy tnan, and in his templaiions it was proved '— 



how entirely Job served God for nought, and not for ihat 
which he received, but for His siike Who bad given. And so 
when all was lost, by sudden trial and affiiction, his estate lost, 
his heirs lost, his wife alone left, not to console but to tempt 
him, he says as you hnow, 7A^ Lord gave, the Lord halh Job 1, 
taken aicag; as ike Lord pleased, so hath He done; blessed ' 
be the name of the Lord, There was fulfilled in him, that 
which we daily sing, if onr lives do but agree nith it, / tvill Pb.31,i. 
hless God lit all times: his praise shall always be in my 
mouth. Thus under these three names are signified three 
kinds of men, and again in those three in the Gospel, whom 
I have mentioned. 

C. What do they say then, who insult us with the name 
of Monks f Perchance they will say. Our people are not 
called Circumcelliones; you call them by a reproachful name, 
for we do not call them so. Let them say what they call 
Ihem, and you shall hear. They call them Agonistics. Ad 
honest name we grant, if the facts agreed with it. Mean- 
while let your holiness see to this. Lei them who say to us, 
' Shew us where the name of Monks is written,' themselves 
shew where the name of Agonistics is written. We call 
them so, say they, because of their striving. For they strive, 
and the Apostle says, / hare fought a good Jighl. Because 2 Tim. 
they are they who fight against the devil, and prevail, the*' '' 
soldiers of Christ are called Agonistics. Would they were 
soldiers of Christ, and not soldiers of the devil, whose 
' Praises to God' is more fearful than the roaring of a lion. 
These venture to insult us, because the brethren, when they 
see men, say, ' Thanks lo God.' What is the meaning, they 
say, of ' Thanks to God V Are you so deaf as not to know 
what 'Thanks to God' means? He who says 'Thanks to 
God,' gives thanks to God. Consider whether a brother 
ought not to thank God, when he sees his brother. Is it 
not indeed cause for congratulation, when they who dwell in 
Christ, see one another? And yet you ridicule our 'Thanks to 
God,' men mourn at your ' Praises lo God.' It is true, indeed, 
that you have given a reason for calling them Agnoslics. 
Be it as you call them, be it so, we are quite willing. The 

1 2 



116 The unity of Christian brotherhood. 

V»M.u Lord grant they may fight agaiDEt the devil, and not against 
?^'""' Christ, whose Church they persecute. Yet because they 
fight, ye call them Agonistics, and find why you call Ihem 
9Tim.4,BO, because the Apostle has said, I have fought a good Jigkt. 
Why then should we not call Monks so, since the Psalm 
says, Behold, how good and how pleasant is it, that 
• /tint brethren should dwell together in one ? For Monos ' is one, not 
one in any manner, for a man in a crowd is one, but though he 
can be called one along with others, he cannot be Monos, that 
is, alone, for Monos means ' one alone.' They then who thus 
live together as to make one man, so that they really possess 
Acta 4, what is written, one mind and one heart, many bodies, but 
not many minds; many bodies, but not many hearts; can 
lightly be called Monos, that is, one alone. And this is 
the cause why one only was healed in the pool. Let 
Ihcm who BcofT at the name of Monks, answer us, and 
explain, why he who was found labouring under a diseasa 
JohaS, for ihirly-eight years, thus answered the Lord, When the 
ttater has been moved, I hare no one who mag put me tit, 
another descends before me. One had descended, another 
did not descend then. One alone used to be healed, 
figuring the unity of the Church. Well do they scoiT at 
the name of unity, who have cut themselves off from 
unity. Well do they diahke the name of Monks, because 
they will not live together with the brethren, but following 
Donatus, have rejected Christ. Your Charity has heard 
thus much concerning 'one,' and *one alone;' now let us 
rejoice with the Psalm, that we may see what follows. It 
is short, we can run over it, as far as the I^rd permits. 
I think from what has been said, that what follows will b« 
plain, even though it seems obscure. 

7. Behold, how good and how pleasant it is, that brethren 
should dwell together in unity. He pointed, who said, 
' Behold.' And we, brethren, see, and bless God, and pray, 
that we also may say, ' Behold.' Let the Psalm tell us what 
they are like. (Ver. 2.) As the ointment on the head, which 
descended to the beard, to AaroiCs beard, which descended 
to the fringe of his garment. What was Aaron? A priesl. 
Who is a priest, except that one Priest, Who entered into 
the Holy of Holies f Who is that priest, save Him, Who 



Chritt the Head, HU Members the beard, 1 17 

was at once Victim and Pri«st? save Him WIio when he ^f-^- 
foimd nothing clean in the world to offer, offered Himself? — ^-■ 
The ointment is on his head, because Christ is one whole 
with the Church, but the ointment comes from the head. 
Our Head is Christ cruci6ed and huried ; He rose a{;ain, and 
ascended into heaven ; and the Holy Spirit came from 
the head. Whither? To the heard. The beard signifies the 
courageous i the beard distinguishes the grown men, the 
earnest, the aclivc, the vigorous. So that when wc describe 
such, we say, he is a bearded man. Thus that ointment 
descended first upon the Apostles, descended upon those 
who bore the first assaults of the world, and therefore the 
Holy Spirit descended on them. For they who first began 
to dwell together in unity, suffered persecution, but because 
the ointment descended to the beard, they suffered, but 
were not conquered. For the sufferings of the head whence 
the ointment descended, had preceded theirs. With such an 
example going before it, who could vanquish that beard ? 

8. Of that beard was St. Stephen. This is what it is not 
to be conquered ; that our love he not conquered by 
enemies. Tboy who persecuted the saints, thought they 
had vanquished them. The one slew, the other were slain; 
the one killed, the other were killed. Who would not think 
the one victors, the other vanquished ? But because their 
chanty was not conquered, the ointment descended on the 
beard. Consider Stephen. His love burned within him, 
burned against them when they heard him, prayed for them 
when they stoned him. For what says he, when they heard 
him ? Ye stiff-necked and uftcircutiicised in heart and ears, Acti 7, 
ye ever resist the Holy Hpirit. Behold the beard ! Did he "• 
flatter them at all ? fear them at all ? They, when they 
heard the words, which were said against them ;— for Stephen 
seemed in a manner to rage against them ; he raged in u ord, 
but loved in heart, nor was his charity overcome ; — tiiey, I 
say, haling the word, flying like darkness from the light, began 
to run for stones, and to stone Stephen. As the words of 
Stephen had stoned them, so afterwards their stones did 
Stephen. When should Stephen have been rather angry, 
when he was stoned, or when be was heard ? Behold, he 
became gentle when he was stoned, and raged when be was 



lis the Spirit the ointment. 

Ps*LM heurd. Why raged he when he was heard ? Because he 

"" ' would convert them, by whom he was heard. His love 

was not OTcrcomc, when the stones fell ou him, because the 

ohUnient from ihe head had descended to the beard ; and he 

Hatt.B,had heard from the Head Himself, Love your enemies, and 
pray for those mho persecute you. He had heard from the 

Luk«33, Head Himself as He hung ou the Cross, and said, Father, 
forgive them, for they know not what they do. And in this 
wise the oinlment descended from the bead upon the beard; 
for that he, when he was stoned, kneeled down and said, 

Aoto a, Lord, lay not this sin to their charge. 

9. So they were as a beard. For many of them were brave, 
and endured many persecutions. Yet if the ointment had 
not descended below the beard, we should have bad no mo- 
nasteries. But since it descended to the edge of bis garment, 
{as he says, tohich descended to Ihe edge of his garment^ 
the Church followed, and begat monasteries from the garment 
of the Lord. For the sacerdotal garment denotes Uie 
Church. This is the garment, of which the Apostle speaks, 

Epb. 8, Tliat He might present to Himself a glorious Church, having 
neither spot nor wrinkle. It is cleansed, so it has no spot; 
it is spread out, so it has no wrinkle. Where does the 
fuller spread it, bnt on the cross? Every day we see 
garments as it were cruoiiied by fullers; crucified, that tbey 
may have no wrinkle. What then is the edge of the 
garment.^ My brethren, what are we to understand by the 
edge of the garment? The edge is the extremity of the 
gannent. What are we to understand by the extremity of 
the garment? Is it that at the end of time the Church 
aball have brethren dwelling together in unity? Or can 
we understand by the edge perfection, because the garment 
is perfected at the edge, and they are perfect who know 
how to dwell together in unity ? They are perfect who fulfil 
the taw. And ho\v is the law of Christ fulfilled by them 
who dwell as brethren together in one? Hear the Apostle. 
Gal.6,2. Sear ye one another's burdens, and so ye will fulfil the law 
of Christ. This is the edge of the garment. And how, my 
brethren, can wo understand which edge be means whither 
the ointment cau descend? J do not tbiuk that he could 
have meant the edge on the sides. For there are edges on 



AUofGotTsJree Grace 119 

the sides. Bnt thu oiiitineiil could descend tit that edge Ver- 
which is on the head, where the collar'' opens. Such are — '-^ — 
ihoy who dwell together in one; and as the head of a man 
who dresses himself passes through these edges, so Christ 
enters in by brotherly amity Who is our Head, that He may 
be clothed, that the Church may cling to Him. 

10. What else does he say? As the dew of Hermon, 
which fell upon the hills of Sion, He would have it under- 
stood, my brethren, that it is of God's grace that brethren 
dwell together in nnity. Not of their own strength or of 
their own deservings, but of His gift, of His grace, as the 
dew from heaven. For the earth does not rain or not 
for itself: what it brings forth witbercth, unless the rain 
descend from above. He says in a certain place in a 
Fsalm, TItoii, O God, tcilt separate a free ram for Thine in- P«.68 ,9. 
heritance. Why says he, free? Because it is not of our 
merits, but His free grace. What good have we sinners 
deserved? What good have we evil-doers deserved? From 
Adam comes Adam, and many sins are born into the world 

over and above Adam. Whoever is born is born Adam; 
accursed from accursed; and has added, by evil living, to 
Adam. What good did Adam deserve? Nevertheless, the 
Merciful One loved, the Bridegroom loved, not because she 
was beautiful, but that he might make her beautiful. So be 
calls the grace of God the dew of Hermon. 

11. But ye should know what Ilcrmon is. It is a moun- 
tain far distant from Jerusalem, that is, from Sion. And so 
it is strange that he says thus: As the dew of Hermon, 
which fell upon the mountains of Sion, siuce mount Hermon 
is far distant from Jerusalem, for it is said to be over Jordan. 
Ijet us then seek out some interpretation of Hermon. The 
word is Hebrew, and we learn its meaniug from them who 
know that language. Hermon is said to mean, a light set on 
a high place. For from Christ conies the dew. No light is 
set on a high place, save Christ. How is He set on high ? 
First on tlie cross, afterwards in heaven. Set on high on 
the cross when He was humbled; humbled, but His humi- 

' Cspitiuo). SeeDuCange. Some cbeit; otherB from caput, (allng it of 
derive it from captfe, taking it pro- th« pari where the head pa^vea through 
perlj of the garmant encloatng the the tunio, aj St. Aug. here seemt todo. 



120 through Ckrufs Exaltation. 

PsALu lialioii could not but be Iiigh. The luiuistry of man 
i.)iKui. g^^. ]gg^ g^^ \c)i^, as vras signified in John; the miDistry 
of God in our Lord Jesus Christ increased, as was shefro at 
their birth. The former was bom, as the tradition of the 
Church shews, on the 24th of June, wlien the days begin to 
shorten. The Lord was bom on the S5th of December, 
when the days begin to lengthen. Hear John himself con- 
John 3, fessing. He mwst increase, but I must decrease. And the 
passion of each shews this. The Lord was exalted on the 
cross; John was diminished by beheading. Thus the light 
set on high is Christ, whence is the dew of Heraion. Ye 
then who would live together in unity desire that dew, be 
watered from thence. Otherwise ye will not be able to 
keep fast what ye profess; nor will ye dare to profess, 
unless lie first thunder', nor will ye be able to be stedfast, 
unless His fatness descend upon you, for that fatness 
descended on the mountains of Sion. 

12. And the mountains of Sion are the great in Sion. 
What is Sion i The Church. And what are the mountains 
there ? The great ones. They who are signified by the 
mountains, are also by the beard, also by the edge of the 
garment. The beard is not understood of any except of 
full-grown men. None therefore grow together in one, 
save those in whom the love of Christ is perfected. For 
they in whom the love of Christ is not perfected, even when 
they are together, are full of hatred, troublesome, turbulent, 
disturb others by their care, and seek what they may say of 
others; just as a restive horse in a team not only does not 
draw, but breaks with his boofs that to which he is haniessed. 
But if he have the dew of Hermon, which fell on the hill of 
Siou, he is qniel, peaceable, humble, submissive, pouring 
forth prayer in place of murmuring. For murmurers are 
admirably described in a certain passage of the Scriptures, 
Eccluiu Tlie heart of a fool is a« the wheel of a cart. What is the 
^' '■ meaning of the heart of a fool is as the wheel of a cart f 
It carries hay, and creaks. The wheel of a cart cannot 

' Iiilonuerit. See on Pn. xvjii. 13. perhapf, of uij of tbe riRhteous, tboDgb 

■a], i. p. IJ9. 'In coDfidence of the HliCdebefora our blew«d Lord ii Dsmed 

GoBpol [he Lotd hfttb manded from the simplj ' Jnatiu.') 

heartofth«JuitODe.'(ltiiii;b*takea, . 



f^'e are to love our enetaiet. 131 

cease from creatiiDf;. Thus ihere are many brelhreii, who do Vbb. 
not dwell together, save id the body. But who are they who 



duel] together? Thuy of whom it is said, And (key fiad^"^*! 
one mind and one heart towards God. And no matt said 
l/uit ant/ thing max his oicn, but they had all things common. 
Here are pointed out, and described, those who belong to the 
beard, who belong to the edge of ihe garment, wlio are 
numbered among the mountains of Sion. And if there be 
others who are murmurers, let them remember the word of 
the Lord, One shall be taken, and one shall be left. Mst.M, 

13. Because there the Lord commanded blessing. Where 
did He command Hi Among the brethren who dwell 
together. There He enjoined blessing, ihere Ihey who 
dwell with one heart bless God. For thou blessest not 
God in division of heart. In vain dost thou say that 
ihy tongue mtereth the blessing of the Lord, if in thy 
heart thou dost not utter it. Thou blessest with Ihy mouth, 
and cursest in thy heart. They blessed uiih their mouth, Pt.e»,4. 
and cursed teith their heart. Are ihey our words? Some 
persons are signified. Thou blessest the Lord when thou 
prayest, and continues! in thy prayer, and cursest thy enemy. 
This is what thou hast from the Lord Himself, Z^^re ^tfurMatLS, 
enemies. But if thou doest so, and lovest thine enemy, ^*' 
and prayest for him, there the Lord has commanded His 
blessing; there thou wilt hare life for ever, that is, for 
eternity. For many who love this life, curse their enemies; 
wherefore, but for this life, for the goods of this world? 
Where hath thine enemy so straitened thee, that thou must 
needs curse him? Art thou straitened on earth? Depart, 
have thy habitation in heaven. How shall J, a man clothed 
in flesh, enslaved to the flesh, thou wilt say, have my 
habitation in heaven. First go iu heart, whither thou 
wouldest follow in the body. Do not hear, ' Lift up your 
hearts,' with a deaf ear. Keep thy heart lifted up, and no 
one wilt straiten thee in heaven. And thus another Psalm 
suitably follows. 



122 The breadth of Charity. 



L*T. PSALM CXXXIV. 

COMMENTAKT. 



Continvation qftht/ormer Diicourtt. 

1. Bbhold, now, bless ye the Lord, all ye seroanU of the 
Lord, wlio stand in Ike house of Ike Lord, in the courts of 
the house of our Qod. Why has be added, ' in the courts V 
Courts tneau the wider spaces of a house. Me who stands 
in the courts is uot straitened, is not confined, in some 
faabiun is enlarged. Kemain in this enlargeineut, and thou 
canst love thy enemy, because thou lovest not things in 
which an enemy could straiten thee. How canst tliou 
be understood to stand in the courts? Stand in charity, 
and thou slandest in the courts. Breadth lies in charity, 

Bom. 3, straitness in hatred. Hear the Apostle. Wrath and indig- 
nation, tribulation and straitiiessy on every soul of man tckich 
doeth evil. But what sayeth he of the breadth of love I 

Bom. 6, Since tke love of God is spread abroad in our hearts by the 
Holy Spirit, Who is given to us. Where you hear of spread- 
ing abroad, understand breadth; where you hear of breadth, 
understand the courts of the Lord; and you will have the 
true blessing of God, when you curse not your enemies. 
For the Spirit addresses them who sutTur tribulation, to 
tbo intent that they may glory in their tribulation ; and says 
to them, Bekold, now, bless ye llie Lord, all ye servants of 
the Lord. What means, 'Behold, nowV In this lime. 
For aAer the tribulations are gone through, it is clear that 
we shall be at leisure to praise the Lord ; as it is said, 

P»Si,t. Blessed are they tvko dwell in Thy house; they skall praise 
Tliee for ever and ever. They who will at that time bless 
without ceasing, begin here to bless God, here, I say, in 
tribulations, in temptations, in troubles, amid the trials of 
this life, amid the snares of the enemy, amid the deceits 
and assaults of the devil; this is the meaning of, BekolU, 
now, bless ye the name of the Lord, all ye sertants of Ike 
Lord, ye who stand in the house of tke Lord. What is 
the meaning of ' ye who stand f Ye who persevere. For 



God to be praised even in adversity, 123 

it is said uf ouu nliu was an archangel, And he stood ttot ■» Van. 
l/ie truth. And it is said of the friend of the Bridegroom, ' 
The friend of tlie liridegroom slandelh, and heareth Him, a. ' 
and rejoicelh icith joy, because of the voice of the Bride-^g^"^' 
groom. 

2. Tlierefore, Yc who stmid in the house of the Lord, in 
the courts of the house of our God, lift up your hands 
by niyht in the saiictuarii, and bless the Lord. It is 
easy to bless by day. Wliat is 'by day f In prosperity. 
For nighl is a sad thing, day a cheerful. When it is well 
with thee, ihoii dosl bless the Lord. When thou longest for 
a son, and it is bom, thou dost bless the Lord. Thy wife 
is freed from the danger of child-bearing, thou dost bless the 
Lord. Thy son was sick, and he is made whole, ihou dost 
bless the Lord. Thy son was sick, perchance thou hast sought 
an astrologer, a soothsayer, perchance a curse against the 
Lord has come, not from thy tongue, but from thy deeds, 
from thy deeds and thy life. Boast not, because thou blessest 
with thy tongue, if thou cursest with thy life. For men 
look at thy life, and say, Behold a Christian, behold what 
these Christians are, Christ is blasphemed for thy sake. 
See, when thy life curseth, what profit is it that thy tongue 
blesseth ? Wherefore bless ye the Lord. When ? By night. 
When did Job bless? When it was a sad night. All was 
taken away which he possessed; the children for whom 
his goods were stored were taken away. How sad was his 
night! Let us however sec, whether he blesseth not in the 
nighl. The Lord gate, the Lord hath taken away; it is as jabi,3i. 
the Lord willed; blessed be the name of the Lord, And 
black was the night. He was smitten with boils from the 
head to the feet, he was ulcerated, and wasted away. Then 
his Eve dared to tempt him. Say something against thy Joba.a, 
God, and tlie. Hear him blessing by night. 'iTiou hast 
spoken, says he, as one tf the foolish women. If we haoe 
received good ai the. hand of the lj>rd, shall me not endure 
evili See what is. Lift up your hands by flight in the 
sanctuary, and praise the Lord. What said Job f ' Thou 
bust spoken as one of the foolish women.' The Adam 
in his misery drove away Eve, as though he said. Enough 
is it for thee, that I am made mortal on thy account. Thuu 



184 The bUsting of Unity. 

Psalm didst prerail in Paradise, thou art vanquished on the dunghill. 
P Great is the grace of God. But hom is this, save that the 



Gop. 3, 

6. dew of Herman had rained donn on that soul, and the Lord 

jjl** ' had given a sweet savour, that our land might yield her 
fruit. By night lift up your hands in the sanctuary, and 
bless the Lord. 

3. The Lord out of Zion bless thee. Who made heaven 
and earth. Ue exhorts many to bless, and Hiinself 
blesseth one, because He maketh one out of many, since 

Fi.l33,i7 is good and pleasant for brethren to dtrell together in 
one. It is a plural number, brethren, and yet singular, to 
dwell together in one. Therefore, TJie Lord out of Zion 
bless thee. Who made heaven and earth. Let none of you 
say, It Cometh not to ine. Kuowest thou of nhom he 
species, the Lord bless thee out of Zion. He blessed one. 

> unDrn. Be one', and the blessing cometh to thee. 



L*T. PSALM CXXXV. 

CXXXVI. 

COMMENTARY. 
A DiictfUrK to iht peopte. 

Veky pleasant ought it to be to us, and we should 
r^oice because it is pleasant, to which this Psalm ex- 
horteth us. For it says. Praise the name of the Lord. 
And it forthwith appends the reason, why it is just to praise 
the name of the Lord. Praise the Lord,ye servants. What 
more just r what more worthy f what more thankful ? Yea, 
if His servants praised not the Lord, they would be proud, 
unthankful, impious. And what will they get by not 
praising the Lord, except to feel the Lord's wrath. For 
even the thankless servant, if he will not praise his Lord, 
does not thereby cause himself not to be a servant. Praise 
Him or not, thou art still His servant; but if thou praise, 
thou wilt appease Him, if thou praise Him not, thou 
wilt displease Him. It is a good and useful exhortation, 
then, and hence we should occupy ourselves with the 
thought, how the Lord should be praised, rather than 



Man, not God, benefitted hy Praise. 125 

doubt whether He is lo be praised. Therefore, praise the Ves. 
name of Ike Lord. Ttie Psalm exhorts ws, the Prophet---'- 
exhorts lis, the Spirit of God exhorts ns, lastly, God 
Himself even exhorts us, to praise the Lord. For He in- 
creasetb not by our praises, but we do. God is neither the 
better, if you praise Him, nor the worse, if you reproach 
Him ; but thou, by praising Him that is good, art the better, 
by reproaching, the worse ; for He rcmaineth good, as He is. 
For if He teaches His own servants who have deserved well 
of Him, the preachers of His Word, the rulers of His 
Church, the worshippers of His name, the obeyers of His 
command, that in their own conscience ifaey should pos- 
sess the sweetness of their life, lest they be corrupted by 
the praise or disheartened by the reproach of men; how 
much the more is He above all, the unchangeable One, Who 
leacheth. these things, neither the greater if thou praisest, or 
the less if thou reproachest. Yet as it is our gain to praise 
the Lord, in mercy He bids us praise Him, not for His own 
gain. Let us hear then what he says. Praise the Name 
of tlie Lord, praise the Lord, ye servants. For ye will do 
nothing out of place, by praising your Lord, as servants. 
And if ye were to be for ever only servants, ye ought to 
praise the Lord ; how much more ought ye servants to praise 
the Lord, that ye may hereafter gain the privilege of sons i 

2. But since it is wiitten in another Psalm, Praise Pa.a3,i. 
befitleth the just ; and also in another place. Praise is not Ecolq». 
comely in the mouth of a sinner; and moreover in another"*'^' 
place it is said, Ttte sacrifice of praise shall glorify Me,P».to, 
and there is the way in which I will shew him the sal- 
vation of God; and after. But to the sinner, sailh Godili.iB. 
Jf/iy dost thou talk of My judyments, and takest My '" 
covenant in thy month f Whereas thou hatest instruction, 
and hast cast My precepts behind thee, therefore lest any 
should think, since it is said, Praise the Lord, ye servants, 
that though he be a bad servant in that great house, the 
praise of the Lord shall profit him, he forthwith goes on to 
explain who they are who should praise the Lord. Ye 
who stand in the house of the Lord, in the courts of the 
house of our God. Ye who stand, not, ye who fall. They 
are said to stand, who persevere in His comniands, who 



lafl Praise due/or Ood's Mercies. 

Pbai-m Berre God with unfeigned fuilh, with firm hope, and sincere 
S^:V- charity; who honour His Church, and give no offence, by an 
evil life, to them who would come in, but find stones of 
offence in the way. Therefore, Ye who stand in l/ie house 
of the Lord, praise ye the name of the Lord. Be thankful ; 
ye were without, and ye stand within. Since then ye stand, 
is it a sinall thing for you to think where He should be 
praised. Who raised you when you were cast down, and 
caused you to stand in His house, to know Him, and to 
praise Him ? Is it a small boon, that wc stand in the 
house of the Lord? Here meanwhile, in this our sojourn- 
ing, in this house, which is also called the tabernacle of our 
sojourning: since we stand here, ought we at all to fail of 
ihankfuhtess f Must we not think of it, that we stand here ? 
Must we not remember what we have been made i Must we 
not remember where we were cast down, and whilhor we 
have been gathered.^ Must we not remember that all the 
wicked sought not the Lord; that them who sought Mim 
not, He sought; whom He found, He aroused; whom He 
aroused. He called; whom He called, He led in, and 
caused to stand in His house? If one thinks of this, 
and is not unthankful, ho will utterly despise himself in 
comparison with the love of his Lord, Who halh done 
so great things for him. And since he halh nothing 
wherewith to repay God for so great benefits, what remains 
for him but to give Him thanks, not to repay Him? It 
P». 116, belongs to the very act of thanksgiving, to receive the cup of 
'^" the Lord, and to call upon His name. For what can the 
ib. 11. servant repay the Lord for all that He hath given him? 
Therefore, Ye tcho stand in the house of the Lord, in the 
courts of the house of our God, praise the Lord, 

S. What reason shall I give why you should praise 
HimP Because the Lord is <jood. Briefly in one word 
is here explained the praise of the Lord our God. The 
Lord is good; good, not in the same manner as the 
GcD. 1, things which He here made arc good. For God made all 
things very good; not only good, but also very good. He 
made the sky and earth, and all things which are in them 
good, and He made ihem very good. If He made all these 
things good, of what sort is He Who made them i And yet 



And for Hit intrinsic Goodnest. 127 

since He made tbcra good, and He who made is much Vbb, 

betlei {han ihe things which He made, you can find '■ — 

nothing better to s|)cak of Him than that Ihe Lord is good, 
if, however, you understand Him to he in a peculiar sense 
good, from whom other good things proceed. For He made 
all things good, He Himself is good, Whom do one made. 
He is good by His own goodness, not by any good derived 
from elsewhere. He by His own good, that is Himself, is 
good, not by attachment to some other good. But for me to 
attach myself to God is good ; Him Who never needed one P>. 73, 
by whom He might be made good, but all other things ' 
needed Him, that they might be made good. Would you 
hear how He is good alone ? The Lord when asked said. 
No one is good, save God alone. I would not briefly pass Hat.i9, 
over this singularity of Hia goodness, and yet I am not able ' 
filly to recommend it to yon; 1 fear lest I should be found 
unthankful, if 1 pass over it rapidly ; and withal I fear lest 
when 1 undertake to expouud it, I may be oppressed by 
the vast burden of the Lord's praises. Yet so, my brethren, 
accept me, who praise, and yet am incouipeteot, that the 
worship of my praise may be accepted, though the expo- 
sition of His praise be not fulfilled. And may He approve 
of my will, and pardon my failure. 

4. 1 am filled with ineffable delight, when 1 hear that 
7ft« Lord is good, and after examining and surveying all things 
which I see wiihoitt, since they arc all from Htm, although 
these things please me, yet I return lo Him from Whom they 
arise, to understand l/ial the Lord is good. And when I 
penetrate toward Him as near as I can, I find Him deeper 
within, and higher than my reach, because the Lord is in 
such sort good, as to need in no wise these things to make 
Him good. Lastly, I do not praise these things apart from 
Him. Him however I find lo he perfect without them, 
needing nothing, unchangeable, seeking no good of another 
whereby He may be increased; fearing no evil, whereby He 
may he diminished. And what more shall I say ? I find in 
creation that the sky is good, the sun is good, the moon is 
good, the stars are good, the earth is good, the things which 
grow in the earth, and arc fixed on roots, are good, those 
which walk and move are good, those which fly in the air and 



138 God alone good in Himself. 

Psalm swim in the waters are good, f say that man U gnod,y»r fbe 

M* rl^ ^'""^ "*"" ""' "-^ '^^ ^*'°*' treasure of his hettrt bringeth 

Si. ' 'forth good. I say that an angel is good, who hath not fallen 

by pride and become a devil, but remains in obedience to 

Him by whom he was made. I say all these things are 

good, but I do so in connexion with their names, as the 

good sky, a good angel, a good man; but when I betake 

myself to God, I think I can say nothing better than good. 

Hbl13, For truly the Lord Jesus, who Himself said, A good man; 

ifarkio ^■'i moreover, No one ia good but Qod alone. Did He 

t^- not urge us to seek and distinguish what is that good 

which is made good by another good, and that Good nbich 

18 by itself good ? How Good must that be, from which all 

good things proceed f You can find no good at all, nbicli 

is not good from Him. As He is properly the Good 

which makes things good, so is He properly the Good. 

For neither is it true, that these things which He hath 

made are not, nor yet is any wrong done to Flim when tvc 

say that the things which He made are not'. Why then did 

He make them, if they arc not when He has made them ? 

Or what did He make, if that which He made is not? 

But since these things which He made have being, ue 

come still to the comparison of Him with them; and as 

Eiod.3,though He alone had being. Ho says, / Asi That I Am, 

IpBnin *"*'' '^f'0<* ^halt say to the children of Israel, He Who Is 

eH«e. hath sent me unto you. He did not say, The Almighly 

13. ■ ' Lord God, the merciful, the jnst, though He would have said 

what was quite true, had he so spoken. Every thing being 

taken away, by which God might be named and called, He 

answered that He is called Very Being, and as though this 

were His name. Tliis thou slinlt say to them, he says, He 

Who Is hath sent me. For He Is in such wise, that in 

comparison with Him, things which are, are not. If He be 

not compared with them, they are, because they are from 

Him, but compared with Him they are not, because to Be 

truly is to Be unchangeably, and this He Is alone. For 

what is, is; just as the good of goods, is good. Reflect and 

see that whatever else ye praise, ye do praise, because it is 

good. He is mad, who praises what is not good. If ihou 

< i. e. in the KQae, ia which He ulone IS ; »elf-i;;ii«eDt. 



• 



^P God maii» twtel lo Man hg the Incarnation. 129 

praixisl bim who is unjti&t because he is unjiiHi, will not Vbk. 
ihou Uio bt- unjust? If Ihou praisest a iliicf because he ia a — '■ — 
ibief, wilt not liwm loo bt; a jiiirlakcr? If ihou praisest a. just 
man faocause he ik just, dirst not tlion (ou have \hy piirt tliVK^in 
by praising him? Fur thou wouldcst not praise the Jiisl, (iicUt 
thau not love ttiiu ; ihou wouldcst t>ot love him, if tboil had.il 
no pan uiih him. If then whatever eUe wo praivr, vm 
prai&e because it is good; thou couldcci have no beiier or 
sirongiT or greater reason for prutMug Ood, than that lie is 
good. Therefore, Praixn Ihf Lord, bccnuw Hv i* good, 

fi. How far can wc speak of His goodness? Who ean 
conceive in bis hcarl, or apprehend liou: good the Lord is? 
Lei us houevrt return to ourselves, and in us recognise Him, ■ 

and praifte the Maker in His works, because we are not fit to 
con torn plate Him Himself. And in hope that wc may be able to 
conlemptale Him, when our heart hath been purified hv f;ii(Ii, 
that hereafter it may rejoice in the Truth; now as He cannot 
be seen by us, lei us look ut Ills works, that we may not 
live without j>raisiug Him. So I ' have said, Prahe the Loril,' Ho 
/or He it good: iing praises viilo Hit SamCt/or He in tteeet. JJ^'j 
Perchance He would be good and not sweel, if He had n<>tO<'- 
given Ihee ihe power of tasie. But such did He shew Him- *** 
self 1o men, that lie even sent bread from heaven; andJohnfi, 
the Son Who is equal to Him. Who i^ what He is, Ha *'"**' 
gave to be luudv man, and Ui be slain for man, that by Ihat 
which thou art, thou mighlcst taste what thou art nut. It was 
meet for (hoc to tasle Ihe sweelncM of God, because it is too 
remote and lofly, Ihou art loo abject, and grovelling bi-low. 
In this so great severance was sent a Mediator. Iteing man 
thou couldest not come to God; and God wa« made Man, 
llut as, being man, thou innyuKt come to Man, hut canst not 
come to God; by Man thou niijjhlcst come to God; and there 
was made a Mediator between God and Man, the man Christ 
Jc«us. But if tie were man alime, by fidlowing what thou i Tim. 
art, ihou (Viiuldest never reach Him; if He were God alone,*" *■ 
for lack of comprehending what Ihuu art not, thou wouldcst 
never reach Him. So God wa.* made man, that by following 
man which Uiuu cantl, ihou mayest reach God which thou 
couldest not. He is Mediator, and thcreupou is sweet. 
What is sweeter than angels' foo<l ? How can God not lie 

VOL. vt, K 




130 God's praises tempered to Man's weaknesses. 

Psalm sweet, since man ate angels' food i For men and angels 

a^TJ" 1"'^ not on difTerent meat. That is truth, that is wisdom, 

3S. that is the goodness of God, but thou canst not enjoy it in 

like wise with the angels. For how do they enjoy it? As 

JohD 1, it is written, In the beginning was the Word, and the Word 

teas wUli God, and the Word was God, by Wliom all tilings 

lb. 14. were made. But Low dost thou reach it i Because (he 

Word was made Flesh, and dieell among us. That man 

might eat angels' food, the Creator of the angels was 

made man. Therefore, Sing praises unto His Name, for 

He is sweet. If ye taste, sing praises ; if ye have lasted 

how Bweet the Lord is, sing praises; if that which yti have 

tasted has a good savour, praise it ; who is so unthankful to 

cook or purveyor, as not to return thanks by praising what 

he tastes, if he be pleased by any food. If we are not 

silent OH such occasions, shall we be silent concerning Him, 

Who has fjivcn us all tilings f Sing praises unto His Name, 

for He is sweet. 

6. Now hear of Jlis works. Ye have striven perchance to 
see the Good of all good, the Good from which all good 
things come, the Good without which nothing else is good, 
and the Good which is good without other things ; ye have 
striven to use it; and perchance in straining the sight 
of your minds, you have found yourselves wanting. For 
thus I gather from myself, siich are my feelings. But if 
there be any one, as may be, and well may be, stronger in 
this mental sight than 1, who fixes the gaze of his heart 
for long on that which is, let him praise as he can, let him 
praise as we are not able. Still, thanks be to Him, who 
hath tempered His own praise in this Psalm, so that both 
strong and weak may assay it. For in the mission of His 
Exod. 3, servant Moses, when He said, I Au that I Am, and thou 
shall say to the sons of Israel, He who Is hath sent me to 
you; since it is difficult for the human mind to conceive the 
fact of His special Being, and a man was sent to men, 
though not by man; forthwith God tempered His praise, 
and said this of Himself, which could sweetly be appre- 
hended; He would not abide in that praise which the 
ib. 18. worshipper could not attain to. Go, said he, tell the 
sons of Israel, The God of Abraham, and the God of Isaac, 



Instanced in the Children of Israel. ISl 

and the God of Jacob, hnlhsenl me to you. Tliis is My Name Ver, 
for ever. Seeing, O Lord, Thou liast ihat former Name, _ii— 
because Tliou hast also said, 1 Am: He Who Is, halh sent 
me to yau; why didsl Thoa forthivith change Thy Name 
so as to say, The God of Abraham, and the God of Isaac, Enod.a, 
and the God of Jacob ? Does not Ihe force of it seem to ' 
you to answer and say, Tiiat 1 said, [ Am that I Am, is 
true, but thou dost not comprehend it; thai I said, / am the 
Ood of Abritham, and the God of Isaac, and the Qod of 
Jacob, is true, and thou dost understand it? That I Ain lliat I 
Am, belongs to Me; but that 1 am the God of Abraham, and 
the God of Isaac, and the Gud of Jacob, belongs to thee. 
And if thou art unable to sec what 1 am to Myself, under- 
stand what 1 am to thee. And that no one may think 
that what God said, I Am that I Am, and. He Who Is, 
hath sent me unto you, is His only Ktcmal Name, but 
that what He said, / am Ihe Ood of Abraham, and the Qod 
of Isaac, and the God of Jacob, is His temporal Name, God 
took not care when He said, 1 Am that I Am, and He Who 
Is hath sent me to you, to say that this His Name is eternal ; 
for though He said not this, it would be so understood. For 
He is, and truly is, and for the very reason that He truly Is, 
He Is without beginning or end. But as for man He is, / 
am the Qod of Abraham, and the God of Isaac, and Ihe 
Gad of Jacob ; lost men shoidd feel anxiety, because this is 
not eternal but temporal. He halh assured us, tliat He leads 
tis to eternal life out of temporal things. This, He says, is 
My Name for ever, not because Abraham or Isaac or Jacob 
are eternal, but because God makes them eternal afterwards 
for ever. They had indeed a beginning, but shall have no 
end. 

7. Id Abraham, Isaac, and Jacob, understand His whole 
church, understand the whole seed of Israeli but all the 
seed of Israel is not alone that of the flesh, but that also 
which is of faith. For the Apostle spake to the Gentiles, 
to whom he said, If then ye be Christ's, then are yeGti.s, 
Abraham's seed, heirs according to the promise. We then are 
all blessed in the God of Abraham and Isaac and Jacob. 
He blessed indeed a certain tree, and created it an olive, 
as the Apostle has said, even the holy Patriarchs, from 

k2 



183 



Chrutiant the true Itrcut. 



PsAMf 

CUIV. 



Born. 
II, IT- 

la. 



MilLti, 

11. 



whence ihe people of God grew; but this ulivo was pruned, 
not cut down, and frcnii thence tl>e proud hmiiuht^s wore 
broken oH', thut in, ihu bWpheiiious and impious people of 
the Jews. Yet good ai)d UHcftU bronchos rt^malned, lor from 
thence were ibe Apostles. Ai-d ns sniuc useful braiiclica 
hud b«cii lelt, hy God's mercj tlie wild otive of the Genliks 
wti6> graf'tt^d in, (o whom the Apostle said, Utit Ihou tchuH 
thou trail a trUd oliw trerl i/raflvd nirionij them, mid tct^rt 
made a parliiktrr oj' the JalHcsa of the olive-lree. lioitxl not 
thyi>elj' against the branehen. But if thou boaxteat, thou 
beareal not the root, but the root thee. This is the ono iroe 
which ht^longelh to Abraham and Itiaac and Jacob, and, 
which is more, the grafted wild-olive bclongeth more to 
Abraham and Isaac and Jacob, than the branches which 
were bitilvCn off. They Ijy reason of the breaking oft' are 
not tliere now; but the wild^olive watt not once, and is now. 
They deserrcd to be broken off by rt:ason of their pride; 
■bat gained f;ruce to be grafted in by its hnmtlity. They lost 
ibc root, thut retainit it. Slnct; (hen ye nte culled the 
Ittrael of God, the Israel who belon|j;eth to God, do not 
tberoaftcr make yourselves strange to Him. Vc were a 
wild-olive, but now ye are an otii v, partuker.t of the fatness of 
the olive. For would ye know how the wild-olive hat 
been graAvd into Abraham and iMJiac and Jacob; lest ye 
tbink yuursielves not to belong to ibis olive, because ye 
belong not to the seed of Abraliam accordin); to the fleith ? 
When tliv Lord wondered nl the faith of that Centurion, 
who was not of the people of Israel, but of the people of 
the Gentiles; Wheiefoie, saitli He, / tel! t/oii, that tnaiij/ 
ahatt cume from the cast and Kvst. Heboid now the wild- 
olive ill the luind of the grafter. Many shall come from 
the eiint and the ttesl. We sec what be.irs that which is to 
be grafted in, let us see where He graflelh it. ^nd Ihtfy shall 
tit douti. He says, with Abraham, Itaac, and Jacob in the 
liin<jdo>u of heaven- We mc both what He grafted, and 
where He grafted it. What saiih He of the proud natuiat 
brunchex. Uul Ihe chitdren of the kingdom shall go into 
outer (/rt/AviCTn, there shall bff u-aiUiig and gnashing of 
teeth. Tlie fact wa^ foreUdd, the fact was accomplished. 
6. Tliereforc, Sing praises to the Lord, for Ife m swerl. 



. 



BF ■fly OoeP» Once, not Ikeir own Merit. llJS 

And nou! what He liath done for us. For the Lard halh ff*. 

chttwn Jacob la HimJteff, Iiirael for His oirn posseaaioM. — '■ 

PraJM! Him, siiiff praistrH lo Hiin, Wc»u»e He liatli done 
lliese tilings. I say such words as ye can coiuprtttiend. 
Ttie other n.itictiix He put under the Angels; the Lord 
ckote Jacob for Himtelf, Iiraetfor Hit own fio<wiinvH. He 
made \l\* own people the field which lie rutlivatci), whidi He 
sowed Hiiajwlf; although He made all nations, He com- 
initlvd the others to the .Angels; this He desi^tied to be 
possesitcid and pruserrod by Himsvllj this people, this Jaeob. 
By ita merits, or of His own grace? He says nf them 
who arc not yet born. The elder almlf serve the younger : «n Horn. 8, 
KHys ibc Aposlto. What in«rit could they who arc not yet ''^ 
bom possess, before cither of them bad done either good or 
GTiI? I. ft nut Jscob thvrttfore cxlid hiiiiNclf, let him not 
boost himself, or ascribe it lo his own uierii-t. He was 
Icnoim before, predestinated before, elected before, not 
elected for liift own merits, but found onl, and gifted with 
life by tlio grace of God. So with all the Gcniiks; for bow 
did the wild-olit-c deserve, that it stliould be grafted in, from 
tlic bitterness of its berries, ihe barrenness of its wildnessf 
ft wa> the wood of the nildemea^, not of the Tjord's fieh', 
and yet He of His mercy grafted the trild-otire into the 
(ime) olire. But up to this lime the wild-otin; wm not 
p^ded in, since the Lord chine Jacob to Uiimelf, a«ii 
Itraelfor His oth pasxesaion. 

9. .And what says (be Prophet? Because I ha>ie known *. h. 
thai the Lord is great. Wilb tnind Hying upward, raised 
above (lie flesh, passing Wyond the croalure, be knew that 
the Lord id great. Not all can know by seeing ; let them 
praise what Ue hath done, (TSp [.orit) is xirwt, the Lmii 
hath chosen Jacob lo Himxelf, Itraelfor Hi» own posaesiioii. 
Hence too praiM: Him. For further, / have known that the 
Lord is great. Ilie Prophet spoke who entertd into tbe9C«r. 
sanctunry of God, who heard by cliance uu!<peakabte wordn, '*> ** 
which it is not lawful for inun to uller: who said what coidd 

ibe said lo man, who reserved lo liimsolf what could not be 
said. Let him then be heard as fur as wc can. and biOieved 
wbeons we cannot. Lut him be heard sa far as we can, 
Beeamte the Lord hath choaen Jacob to Himae^f, Israel for 
K d 




134 God'i Greatnea known through HU Works. 

PeiLH his own possession; let him be believe<l as far as we cannot, 

'- because he liimself knew that the Lord is great. If we 

should say to him, we ask thee, explain lo iis His greatness; 
would ho not perchance answer us. Ho whom I sec is not 
BO very great, if He bo able to be expounded by me. 
Let him then return to His works, and tell us. Let him 
hold in his conscience the greatness of God, which he has 
seen, which he has commicied to our faith, whither he could 
not lead our eyes, and enumerate some of the thin^^s 
which the Lord bath done here; that unto us, who cannot 
see llis greatness as he can, He may become sweet 
throu(;h ihe works of His which we can comprehend. 
Because, says he, / iitow that the Lord is great, and our 
Qod is above all yods. What gods? As the Apostle says, 
ifoj-9, Though there be who are called gode in heaven and in 
earth, as there are gods many, and lords many,- bat to us 
there is one God, the Father^frotn Whom are alllMtigs, and 
ice in Him ; and one Lord Jesus Christ, by Whom are alt 
things, and we by Him. Men may be called gods. For it 
P«.S3,i.is said, Ood stood in the congregation of gods. It is said, 
lb. 6. y /f^fg said. Ye are gods, and all the sons of the Highest; is 
not God abore men? But what is there great in this, if 
God is above men? God is also above Angels, because 
the Angels did nut make God, but God made the Angels; 
and He Who made all things must needs be above 
all which He has made. He therefore knowing the 
greatness of the Lord, and seeing Him to be above every 
creature, not merely corporeal but spiritual, says. He it 
a great King above all gods. He is the highest God, Who 
has no god above Him. Let him tell us His works. Tbey 
are understood. 
V. & 10. All whatsoever the Lord willed, He made in the 

heaven, and in the earth, in the sea, and in all its 
deep places. Who can comprehend these things P Who 
can enumerate the works of the Lord in the heaven and 
earth, in tlm sea, and in all deep places,^ Yet if we cannot 
comprehend them all, we should believe and hold them 
without question, because whatever creature is in heaven, 
whatever is in oartb, whatever is in the sea and in all deep 
places, has been made by the Lord, because all that He 



Hii Worki all done of His own Free-will. 135 

tcilled, that Me made, in heaven and earth, in the sea, and Veh, 

fw all deep places, as we have just now said. He was not — ^ 

forced lo make all that He made, biil all that He willed He 
made. His will was the cause of all itiings which He 
made. Thou makest a house, because if thou didst not 
make it, thou wouldest be left without habitation : necessity 
compels thee to make a home, not free-will. Tbou makest 
a garment, because tbou wouldest go about naked if thou 
didst not make it; ihou art therefore led to making a 
garment by necessity, not by free-will. Tliou plantest a 
mountain with vines, thou sowest seed, because if thou didst 
not do so, thou wouldest not have food ; all such things thou 
doesi of necessity. God has made things of His goodness. 
He needed nothing that He made ; and therefore He hath 
made all things that He willed, 

II. Dost thou think, 'we too have what we do of free- 
will ?' The things we have spoken of, we do of necessity, 
because if we did not do them, we should be needy and 
helpless. Do we find any thing which we do of free-will? 
Wo do indeed, when we praise God, through loving Him. 
This indeed thou doest of free-will, when thou lovest that 
which thou praisest i for this is not of necessity, but because it 
pleaseth thee. Therefore God pleaseth the just and His saints 
even when He scourgelh them. When He displeaseth all 
the unjust. He pleaseth them ; and though they are subject 
to his rod, though in toils, in labours, in wounds, iu want, 
they praise God; He displeaselh them not, though He even 
torment them. This is free love, not for the receipt of 
specified pay, because God Himself will be thy highest 
reward. Whom thou loiest freely, and so oughtest to love, 
as not to cease to desire Him for thy reward, as Him Who 
alone can satisfy thee; as I'hihp desired Him, when He said. 
Shew us the Father, and it satis/ieth tis. Itigbtly, Jobnl4, 
because we do this of free-will, and we ought to do this of^ 
free-will, because we do so of our pleasure ; we do so of our 
love, because though we be chastened by Him, He never 
ought to displease us, for He is always just. Thus spoke 
His worshipper. Upon me, O God, are 'Fliy voira, which I P'- «, 
Kill pay, of praise to Tliee. And in another place, / loillpisifi, 
offer Thee free-will offerings. What means, / will offer 



r ISO Ood doetk all that He wilietk in Heaven and Earth. 

PoAi-M The* frt^'Offering* f I will freely praise TTioc For Ho 
^ ^ - Baiili, The sacrijice ofpiaite shall 'jlori/y Me. If (liou wurt 
S3. ' compcllud ta uflcr ihy Lord n sacrifiL-v, |>li»iuii|; and »L'cept- 
ablii to Him, as formerly Euu-'rilitcs wora vuwcd for a shadow 
of ihinga to coiiK-, |>tTchancu thou wouldest not find n fitting 
bull ill thy herd*, or u hc-gtiat in Uiy gouts worthy of the 
uUar of tlie Lord, or a ram in thy aheepfolds a wonhy 
rictim for thy Lord; aiid not finding thetn, thou wouldbNt 
be troubled whiil lo dut and woulde&l perchance najr to 
God, 1 would and lind not. Cans! Uioii gay of praise, I 
would and hud not ? The very wish is praise. God seekelh 
not words from tlieu, but thu heiirL. Lastly, lliou uiayest 
»Hy, I had no tongue. If any one by oiekness he dumb, he 
has no tongue, but he has praise. For if God had curs of 
flesh, and needed the suuiid of thy body, nit long as thou 
rcinuinc»t without a tonRue, ihou wuuldest remain wiiliout 
praise. But now*, as He i!».'eketh for the heart, lookcth into 
tlie hcai't, is tlio wilQot>s, the judge, the approver, tho helper, 
the glterof the crown within, it i& enough that thou open 
ftjiii.iu, ihv wit). When tliou canst, thou con/essesl with lliy mouth 
to aali-atii/n ; when thou cuiist not, thou belietest with the 
kearl tojmlijication. Thou praiscsi with the heart, blesscsL 
with tilt: lieurt; with the heart thou jitucest sacred victims 
LukcV, on the altar of conscience, and the answer to thee i^, Peace 
on erirtk to mm of gmid will. 

\'Z. That God tlien, Who In omnipotent, did whatsoever 
Ue Kilteii in Hie heaven ohU earth, lliou docst not all 
tliou inllest in thine own honxu. lie did whatsoever Ha 
willed in ihe heaven «nd earth: do tliou do all that thou 
wiliest c\ en in ihy field, lliou wUlesl many thingit, but canst 
not do all thou wisheat in thy own house. Thy wife perchance 
gainsays thee, thy children gaiiiKuy thee, sometimes even 
thy slave contumaciously gainsays thee, and iliuii doesl uot 
what thou willoitt. But ihou saycst, I do what I will, hecause 
I punish the disobedient and gainsayer. Kven thid thou 
dotst uot when Ihou wiliest. SumBliincs thou wuuldest 
punish, and canst not; sometiuicBthou threatencNt, and diest 
before thou dnest what thou ihreatenest. Do we think thou 
doesl in Ihjsclf what ihou wille&t? Dost thou bridle all thy 
lusts? I'ei'chunctt lliou dosl; dost thou vrcu btiitg about, 



^fan cannot tven in kimstlf. 



\9J 



• 



that thii InsU thou bridlvst du nol timc upf Verily thou Vem. 

wiiiliuHt tliix, nol to be vexed viih tlie iiii|>otttiiiit>* of lliy ^' . 

Ui!itB, and yet, Ihe Jlesk lutleth aifainsl the tpiril, niid /A^ ci.s 
ifpiril iifffiiiul Ihv Jlfnh, to thai tfe cauuol do the Ihin-js ye ' ^* 
voitld. Thou doetit iiol in ihyself the iliiiijjii ibi>ii ivutildcst. 
Bat our God did tchalsoecer fie would, in the htai^n and 
eart/i. May He giw tlice grace, that thuu inayuNt do in 
thyself what tbou willeai, for except by His bclp, Ibou 
docKt not in thyself what thou wilU-sl. Moreover, ulien 
he could not do in hiuisolf nliiit be would, who sjiid, 7'he 
JitrtA lutlelh against Ike spirit and the spirit nyaitisi the 
Jlesh, so that t/e cannot do the things t/e teouid; whun 
b« bewailed bimsclf, saying, / dfUyhl in tke law of Coc/, Kam. 7, 
after the inner man, but J see another law in my wiffjw- ' 
bcra trarrini} aijainut the taw of mij viiitd, and making 
me captive to the law o/ sin, which is in my mem tiers : 
becJiuHc, not only in his house, not ouly in bi» field, but 
in bis flevli, und even in his Kpirit, he fulfilled nal tvbut 
be would i he cri«d to (Jod, Who did whatsoever lie 
tconldin heaten and earth; and said. Wretched man Ihatih.n. 
I am, who shall deliver me from the tody of this death t 
And as if lie Who is jfood. He Who is Bwecl, had iinswered 
him, Blnii(;htway he adds, Thankn be to God, through Jesus ib.tA, 
Christ our Lord. Luve ibercfore (his Stveetnens, jivaise this 
Sweetni-ss. UiiditrBliind lic-reby (iod. Who did whatsoever He 
wotild in the heaven and earth ; He will do in you also what 
ye will; by His help ye shall fullil your will. But while 
yo cannot, confess to Ilim; when ye nlmll be ublc, 
give Hitn ihitiilis; when ye fall, cry to Him; when yc are 
raised up, ho nol hi)jh-miuded. Ho ihcreforo did whatsoe^ver 
He would in heaven and earth, iu the tea, and in all deep 
places. 

13. Jlaisiny the clotide from the ends of the earlh.f«.t. 
Vfe soe these works of God iu His creation. Fur tlio 
clouds come from the ends of the earth to tlie midsl thereof, 
and rain ; thou ncaiinest not whence ibey arise. Hence the 
prophet signifies this, from the ends of the earth, whether it 
be from the hoitoiu, or from the circumfcteuco of the ends of 
thv earth, whenccsoever Ho wills He raises iho clouds, only 
from ibo eartli. Jle hath made lightninys into rain. For 



138 Qtitft vtighltf works in behalf of Hi$ People. 

P«ALii lighlnings witliout rain would fngbleu tlicc, and beslow 
mxiy, „„[}|,„g (,„ ibee. Jie makelk lightrtinyn unto rain. It 
lighieus, and lUou trcmblcst; it rains, thou rcjoice^L lie 
halh made lighlningii ««/o rain. He Who ItTrified thee, 
HimKelf caiisesl that thou shouldcst rejoice. Who brinffelh 
the triitda out of His ircamirfs, their causes are hidden, thou 

John 3, knowcst not whence lliey come. When the wind blows, 
thou feele«t it; why it blows, or from what treasure of His 
wisdom it is brought forth, thou knon-est not; jetlhoti owcat 
to God the worship of fuilh, for it would not blow unless He 
had bidden Who made it, unless He had hroiiglil it furih 
Who created it. 

14. We see tlierefore tlicse things in that work of His; we 
praise, we marvel at, we bless God ; lei us see what He has 

nr. e. done among men for His people. MVio sinole t/iejirsl-dom 
of Sfftfpt- But wiihnl (hose divine doings arc told which 
thou inighlofti love, those are not told winch thou mighlcst 
fear. Attend, and see tliat also when He is angry. He doeth 

wrt. B. what Uo willeth. f/e smote the ^rst-boni of KgypI, from 
man e>m unto hetut. He lenl signs and tronders into the 
midst of thee, O Eift/pt ! Ve know, ye liave read what tlis 
hand of the Lord did by Moses in Egypt, to crush and 
cast dowu the proud Egyptians, on Pharaoh and on all kit 
aerrautn. Little did He in Egypt; what did He after Hi* 

Tw. 10. people was led out (hence ? Who smote many nalionn, 
who posseKKed that land, which God willed to give His 

»»r. II. people. And slem mighty kingK, Schon king of the Amorifet, 
and Og the king of Basfian, and all the kingdom* q/* 
Canaan. All these things which the Psalm records simply, 
do we read likewise in others of the Lord's hook»^ and thvre 
ihe hand of the Lord is great. When thou seest what haa 
been done to the wicked, lake heed lest it he done to thee. 
For «uch things were done to them, that thou mighlUKl paxg 
by and not follow them, and not eulTer nnch things. Yet 
sec Ihnt the rod of tlie Lord is over all Hesh. ])o not 
think that thon art not neen when thou sinaest; do not 
think ihoa art despised ; do not think that the Lord slocpoth ; 
take nolo of the examples of God's benefits; when thou 
thiukest of tlx'sc tilings, and when ihon thinlcest on God's 
vengeance, fear. He is Almighty, boib lo comfort and to 



The Mystical meaning thereof. 199 

chaslige. Therefore are these things useful when they are Van. 

read. But when llie good miin sees what the nicked has ^:_ 

suffered, let him cleanse himself from all iniquity, lest he 
fall into a like punishment, a like chastisement. Then ye 
have thoroughly understood these things. What did God 
then? He drove out the wicked, And he gave their landTti.M. 
for all inheritance, even an inheritance to Israel Hit 
servant. 

15. Then follows the loud cry of His praise. Thytm.ia. 
Name, O Lord, is for evt-r and ever, after all these things 
which Thou Imst done. For what do I see that Thou hast 
done? 1 behold Thy creation which Tbou hast made in 
heaven, I behold this lower part, where we dwell, and here 

I see Thy gifts of clouds, and winds, and rain. I regard 
Thy people ; Thou leddest them from the house of bondage, 
and didst signs and wonders upon their enemies. Tbou 
punishedEt those who caused them trouble, Thou dravest 
the wicked from their land, Tbou killedst their kings, Thou 
gavest their land to Thy people : I have seen all these 
things, and filled with joy have said. Lord, Thy Name is for 
ever and ever. 

16. We see these things according to the literal meaning Mjiti. 
of what is written, we know and praise them. But if i^^ytgnxtt- 
have a further meaning, let me not be burdensome while 1 '^°'' "^ 
expound them according to my ability. For behold among vious 
men can I discern, that He did whatsoever He willed in the"™"'' 
heaven and earth. By the sky of heaven, I understand '"■■ 6- 
spiritual men; by the earth, carnal; for of these two, 
heaven and earth, consists the Church of God, and preaching 
belongeth to spiritual men, obedience to carnal ones. For 

the heavens declare the glory of Gud, and the ^firmament Pb.19,i. 
proclaims His handy-work. For were not the people of 
God the earth of God, the Apostle would not have said, ITeiCor.s, 
are God's buildiny, God's husbandry; as a uitse architect, / ' ' ' 
lay the foundation, another buildeth upon it. Therefore we 
are the building of God, and the field of God. Who, says iCor.e, 
he,plantelh a vineyard, and receiveth not of the fruit thereof f 
I have planted, Apollos watered, but God gave the increase. I Cor.a, 
So in His Church, among His preachers, among His people,*' 
just as in earth and heaven. He did whatsoever He willed. 



P). II, 



WI>J. I 

9. 



140 Cloudt represent Pr0a^itrt of the GotpeL 

Not alono in thum. He did wbatAoever He willed in the 
Hca, and in all deep places. Tbe Boa is all unbL-lievers, all 
wln> do not yet bulicve; and He hath dom; whatsoever lie 
would aniong tlicm ; for imbcliuvers rage nol, iinlcHs tbey be 
pcnoiltcd, nor are ihey punished, when tbcy arc obstinate, 
UDleNH He GommaDd Who haK made all tintious. Snppoxit 
it is sea, and not land, is it thu less subjc-cl to die power of 
God Almighij? He did wlmisoever He would on the sea, 
find in all deep placet. What arc tbe deep places ? Tli« 
bidden hearts of mortals, ihe deep thouglits of men. And 
how dot's fiod do there "bat lie willeth ? Because llie lj?rd 
Irielh ihe Junt and tbe tricked ; /or he who loielh iniquity, 
hatelh his own life. And wbttru doth He try him ? ll is 
.written elsewhere, For inquisifioH shall be made into Ihe 
thoughts of the vtigodft/. Therefore lie halh douc what- 
soever He would in all deep places. Thi; good heart liua 
bid, the evil heart lies hid ; there is a deep place in ihe pood 
heart, and in the bad; but these things arc naked before 
God, from Whom nothing is hid. He cheers the good heart, 
He tonnentH the evil. Therefore He bath done all that He 
would in the sky and cnrth, in the sea, and lit all deep places. 
17. Uaisiny the chiidn from Ihe ends of Ihe earth. What 
clouds? The preachers of ihe word of HisTmih. Of which 
clouds in another place, when angrj- with His vineyard. He 

!». 6, «, says, / trill order My clouilx thai Ibeij rain wo rain upon it. 
And it is a small thing that He raised the clouds from 
Jerusalem and Isruul, which He sent la preach Hi» Gospel 

r»-l»,*'in the whole world ; of which clouds it is said, Their sound 
it gone out into eeerij land, and their irordt into the ends of 
Ihetcorld. This is a small thing; but since the Lord Hiu.ielf 
saith, This Gospel of the kint/dom shall he preached in the 
tthole irorld, for a teKlimour/ to oil nations, and then shall 
be tht^ end. He raiaeth Ihe chuds from the ends of the earth. 
For as the Gospel groweth, whence will be there preachers 
of the Gospel in the ends of the earth, unless He raise up 
clouds froui the ends of the I'arlb. But what doeth He 
with thccloutlM? He turned lir/htnin<fii to rain. Ilechanged 
threnU into pity. Afier th.ir terror, He watered thorn, llnw 
did He water them after their terror? When Godlhrualenulh 
thee by a Prophet or Apu^ile, and thou fcarcst, doth not the 



W.7. 



JobnU 
It. 




^^^B^^P Faith u our first-bom. I4I 

fluhiiig Trighlcu you? But when thou tunmt in penitence, Vtn. 
and admilteal thai this U done by mercy, tlio terror of H'* ^" 
tigliiuiiig channel) to rain. H'ho brtnycfh the trimt* out 
of Jlix Irvfuiuret. I undvriitaud tbo §ame preacln:r.s bolli 
by clouds and wind*, the former by rcaeon of the flesh, 
the latter of tlie spirit. Tor cloudtt are tcvD, winds aro filt 
and not tiecii. Lastly, »i»cc we sec that flesh is of the v^irtlt, 
Jle bringelh, says H«, the ctonds/rom the ends of Ike Korld. 
lie bad declared, whence Ho brings tlte doud». He cometh 
to thu winds, and because we know not the spirit of man, 
whence itcouieth, BringiHg, He says, Uie Kinds ont q^ Hit Jobo 3, 
treasures. Attend awhile, and ye shall see the rest. *• 

18. If ho smottr (he _fiysl-borH of Eyypt, from mitn ertrnior, 8, 
unia betixt. Our first-born is safo by the Lord, because 
He has given it to us. For that punisliineiit x* hannful, UiatEiod. 
blow is loo terrible, even the death of the firsl-bom. What is '^' '** 
our first-boru ? These moral powers of ours, by which we 
now serve Gnd, aru our lirst-born. Wi> tinvc faith as the 
lirsl-fruiis, whence we be^fin. For He sailh to llic 
Church, Thou thalt come and shall pass through, from the 
beginuings qffiiith. And no one begins lo live well, savccmt. *, 
by failh. Our fiilth ihereibre is in our firsl-boni. When^' J"'* 
our faitli is guarded, other things can follow. For sinco 
men are cleansed daily by growing better, and by living 
better, the inner man being renetved day by day, (as the 
Apostle says, And if our outer man peri$h, our tnnertCtit.i, 
mau is reiieiced da>j 6y (Aty,) hence it follows, thai out*^" 
fintt-born faith lives, uf which first-boni faith the Apostle 
speaks, but not onlif they, but av ourselves «ho ktiie 'Atfitom.s 
^rst-fntits of the Spirit, that is, who give already to Uod tlie ^• 
firsi-fniits of our spirit, that is, faith as our lirst-born ; 
twferlheless, groan in ourselves, tcailing our adoption, the 
rtdemption of our body. If then it is a great grace of God 
that our faith is preserved, it ix u great punishment to slay 
the IJrHt-boni, when men loKe their faith being iurolved in 
the afflictions of the Chnich. Fur they afllict the Church 
when titey lose their failh, for ailtietion is meant by Kgypt. 
Whoerer therefore afilicts the Church, whoever causes 
olTenees to the Church, though he be called a Christian, 
yet his firxt-boni is dead. They will be iufidu), woi tld<:M> 



142 'Man and beatV are the learned and unlearned. 

PiKLM they wiil have name and sign only, but ihcy have buried 
their first-born in their hearts; so much so, that when thou 



Ber. 3, 

1. ehaU have said any thing to him about good living, about 

ihe hope of eternal life> about the fear of eternal lire, he 

will mutter to himself; or if he be such as to dare before 

thee, he turns hia face and Bays, Who hath retnnied 

hither from thence? men say to themselves what they will. 

And yet he is a Christian; but because he afflicts us, his 

first-bom is slain, his faith is dead, and this/com man eiea 

unto beast. I will tell you, brethren, what I mean. I 

understand that men are spiritually meant to be the learned, 

on account of the rational mind which is man'; boasts the 

unlearned, but yet having faith, else they would not have a 

first-boiD. It is the learned who afflict the Church, by 

creating schism and heresy. Wherefore ye find no faith 

in them, because they are become Egypt, that is, an aQlictiou 

to the people of God, Their first-bom is slain, they draw 

after tliem an unlearned crond, these are beasts. In this 

affliction then, wherewith the Church is afflicted, the faith 

of them who afBict her perishes. The first -bom dies of the 

learned and unlearned, because God slew the Jirst-born of 

Egypt from man even unto beast. 

19. He sent signs and wonders into the midst qf thee, O 

Egypt, upon Pharaoh, and upon all his servants. Pharaoh 

is the king of the Egyptians. Observe the name, and note 

how God doeth these things. The king of every nation is 

tlie highest one. Egypt is affliction. Pharaoh is' dispersion. 

Affliction therefore has dispersion for its king, because they 

wboafflictthe Church, are dispersed when they afflict it. For 

that they may afflict it, they are scattered, as the king leads, 

the people follow; dispersion goes before, affliction follows. 

Listen ye, listen ye to these names full of typical meaning 

and wisdom. You xvill find not one of these names, which 

means any good thing, where God hath displayed His wrath. 

i.lO.Ii. 20. He smote many nations, and slew strong kings. Tell 

* Pharaoh, ^^^D means king ia ""1 its cognate UngoBgeii. The word 

Coptic. St. Aagu-tin sppear, to haTe ^'^^' " '"'^ '" "'" '™' of tawl™ or 

daiired thia mjHlioa! interpretation of unbridled in Prov. 39, 18. according 

tbe word from tha radical meaaing of '« tl^e b^t interpretatioD, unleu indeed 

dispenion oi JiviMoa, contained in all the word is compared with Pharei 

void* begJDDing vtith 'HS in Hebrcir, V^S. 



Mystical meanings of Se/ton and Off. 143 

nic, what kings and what nations^ Sehon, king of the vbr. 
Amorites. Listen to names prccDant with 'sacramental ~ 'J J- 
meaniDgs. He slew, says he, Sehon, king of the Amorites. sacn- 
Tnily He killed them, and now may He slay them from '"""'■■ 
the hearts of His servants, from the temptations of His 
Church ; and may not His hand slop in slaying such kings 
and such people, for Sehon is interpreted the lust of the 
eyes; the Amorites mean, they who cause bitterness. And 
here see whether we can understand how these who cause 
bitterness, have for their king the lust of the eyes. The lust 
of the eyes cannot but be lying; it has a colour, it has no 
truth. And now why need wo wonder, if they who cause 
bitterness have such a king, namely, a lying king? For 
except deceit and lying go before, there would be none to 
cause bitterness in the Church, for they cause bitterness in 
that they lie. The hist of the eyes goes before, billerncss 
follows, as it went before in the devil. For is not the lust of 
the eyes that which transforms him to an angel of hght? i Car. 
God's right hand slay him and them; him lest he tempt, them ' ' 
that they may be purged. For bo thai king is slain in every 
man, when he condemneth deception, and loveth the truth. 
The hand of God ceaseth not to do this. For as He did then 
verbally, now He doeth spiritually, that He may fulfil what 
he declared in prophecy. Moreover, He slew another 
khig, and bis people. And Og the king of Basan. How 
evil is this one? Og means shutdng up, Basan means con- 
fusion. Evil is thai king, who shuts up the road to God. 
For this the devil does; by always bringing forward his 
falsehoods, by bringing forward his idols, by introducing 
himself as a friend by means of his fanatical soothsayers, 
his augurs, diviners, magicians, rites sacred to demons, he 
shutteth up the way. Wherefore Christ is the means, that 
the way may be made open, which bad been shut up, for 
by Him one of the redeemed saith, And in mij Ood I kHIV*- ib, 
pass over a wall; so that the devil is busied in nothing else, 
but that he may shut up the way, test men believe in God. 
For if they believe in God, the way is open, and Christ John u, 
himself is the Way ; but if men believe not in God, the way ^ 
is shut up. But if it be shut up, because He is not 
believed, what remains, but that when He comes Who was 



144 Th« Kicked to b« humbled at tha Day o/Ju^tml. 

pPALv not beticred, they should bo confoaiKlcil nhn bvlir^ved not i 

£5i5Ii Why ? n^cniiite Uie ahiiitin); tip precedes, coiiftision rollovra. 
Tlic EthiitiiiiK up, as die King goes b«forc; the coufiiiniin, ns 
the people follow-. Tlioy vrhoni he »luiU up, that lliey 
bclivvo not in ('hiittt, when Christ appears, irill all bo 
confounded, and ilieir iniquities will reprorc litem. Then 

VTinl.s.the wicked in confusion shiiU suj*, trhnt did our pride profit 

*" Htf It is a great iiiyslcry, my lin-thren. Scattering is the 

king of afllictionii, ihey are scaltered that they may be 
aJDicU-d. A gn-at mystery. The la<t of the cyvs, llmt i», 
deceit, i* the prince of them who cniiflo bitterness, for they 
deceive that they may cause hitternesa. Sbulling up is 
the prince of confuMon, for they arc shut up, that ihny may 
not croflH over to faith, and when thi^y comi; before Mim in 
Whom we believe, they will be confuiindcd. Ami all the 
kinffdtmia of Gianaau God dealroyetlt. Chanaan means, 
Ready for Humbling; Humbling seeineih to mean something 
good, hut only if it profit, for evil humbling is punishment. 
If humbling were not of the nature of punifhmenl, il would 

Lafcel4. not be said, that he who exallclh himself shall bi; hnnibh'd. 

"■ For no beiiclit is conferred on him, since his punishment is 
lo be humbled. Chanaan therefore is proud now. Every 
wicked man, cvciy infidel, lifieth up his heart, will not 
lielivre in God. But ihis exultation is prepared for hum- 
bling on the day of judgment; he will be bumbled then, 

B"m.9, when he willtith not. For there are vesst^Is of wralh, which 
are made ready for destruction. Let them ixalt llienisclr<-s 
now, babble, raise ihcmseWcs above (he faithful, scoff at the 
faithful, revile Christians; lot them say, 'These are old 
wives' tales, which they prate of the day of judgment.* 
That haughtiness of theirs is prepared for humbling. When 
tJie Judge has come, whose advent was before laughed at, 
then he who now is proud shall be brought low, not to his 
good, hut to his punishment. But he is not yel humbled, 
ho is being made ready for it, that is, Jic is getting ready for 
damuatiou, getting ready for the slaughter. 

21. All these things then did God oT«rthrow, in the body 
at that time, when our fathers were led out of the land of 
Eg,vpl, in the spirit now. Nor does His Hand ciaso until the 
end. Therefore deem not that these mighty deeds of God 



Oiif Jitdffmenl pott. 



148 



worv then finishi'd and have ceased. 'Aw Same, O Lord, he Vkh. 

13. 14 

vtyt^ii/or ever. Thai i«,ThyIoving-kiiKlDe»»cea«eth wot, Thy rj-rvj- 
hand ceaselh not for ever lirom doing these things, which thon 
Tfiou dtdsC afore declare in n figure. For nil Ihpsc thini/* 1 Cor. 
happened uhIo them in ajigiire,biit Ihef/ are trrilleM for our ' 
admonition, ok tphom the end of the nges in come, O Lord, 
Tbff Memorial it frum ffcnprrilion to generaiion. One 
gcnrralion and another gnnuration; the generation by which 
we are inside thu faithful, and are horn ngain by baptism; 
the generation by which we shull rise iiguin from the dead, 
and xhull hve with the Angelfi for ever. Thy Mentorial, O 
Lord, is above Uits generation, and above that ; for nciiher 
doth He now forget to call us, nor then will He forget to 
crown lis. Thy Mtimorial, O Lord, is from generation to 
generation, 

52. For the Lord hath judged His peopfe. Verily ile™r. 1*. 
bath fulfilled all tliese things u[>on the people of the Jews. 
Hare His worlts at all remained, aller Ho brought His 
people into the land of promised Manifestly He will yet 
jadgc theni. TJlii^ Lord hnih judged Hix people, and will be 
called upon among Hit si^rennti. Already hath He judged 
tlie people. S^vc the final judgment, the people of Iho 
Jows iR judged. What is judged'f The juHt are taken 
away, the unjust arc left. But if I lie, or am thought to 
lie, bticauKu I have said, it is already judged, hear the Ijurd 
saying, / , have come for judr/ment i'tli) this trorld, that Joba &, 
they who tee not may see, and Iheij who xee tnay be maiUr 
blind. The proud are uiadc blind, the lowly arc eulighloiiod. 
Therefore, Jie hath judged Hit people. iMiiah »p»kc lh«l».s,8. 
jadgment. And notr, thou house of .lacob, come pe, let us 
walk in the light of the Lord. This is a Kmall matter; but 
what follows? For He hath put away Jlis people, the 
kouw of Israel. The house of Jacob is tlio house of Israel ; 
for he who in Jacob, the same is Israel. Ye know the holy 
Sciiplurea, and 1 think you remember, that the same Jacob, Ctn.ss, 
when he saw <tn .\ngel wn^siting with him, received the name ^' 
of Israel. It is Uiervforu one mmi> whether it be Jacob or 
Israel, and one person ; the house of Jacob and the house 
of Israel, one nation, one people ; this he invites, that sendii 
away. And of a surely already thou hssl killed Christ, 

VOL. VI. L 



1 



f 146 is tip rejection of Iht unbelieving Jeirt 

Ps»m tbou house of Jacob, iboa hast killed CfariM ; already Uioa 

^hnKt «»ggi.-il thy head bo fore the crons; hnM marked Hito 

UH He hung (litre; hiiitt Raid, If Iff be Ihr S'm tif God-, let 

Him cmnvdoicH/rom the Cross. Already the Physician h«> 

K prayed for tliu mndttivi), Fa4/ier,forffiiv tliem,fiir tlu-y know 

I not what Ihet/ do. Kiirdy already Uioii hast done all ihcso 

I thiugs; aud now believe on Iliin Whom ihou hu:^t slain, drink 

■ the nkiod which thou hast [Hjiired out. And now, Uioii hoitite 

I of Jueob, I would expound the wiiticas of Isaiah, which bo 

I hath said hi-re, For Ihe Lord hath judged Hit people, and 

I He wilt lie called upon timoHi/ Hit nercantx. For He is 

W Hiiderstoiid to judge Mis people, by sepaTatiiig in that very 

people of Hilt thi; good from the bad, the failbrul from iba 

iinfaiibfiil, the Aposllex frnm the lying Jiivia, He Hi);nified 

ihis, a* I bcuan to say. when He spalte by ibe Pi-ophel, now 

after all Uilsc ill-doings of thine, Olbou bouse of Jacob, coim;, 

let u» walk in (lie bgbl of the liord. Wbevefore do I sny to 

yon, Coine, let «« u-alk in the tii/ht of l&e f^rdf l^est by 

remaining in Judaism, ye come not lo Christ. But uhy i 

Did not Christ always prophesy there? But now lie hath 

sent away Hi* people, (Iw hwuse of Iitrael. Come, O house 

of Jacob, for He hath sent away His people the bouse of 

Jacob; come, house of Israel, for Ho helb sent away Hia 

people the hniiKc of Ixmcl. Who liuth comr, who hath bei^u 

joiin 9, Hcnl away, »Ave that ibis is the judtfincnt, that they who see 

'"" tiol nwry ver, and ttieif whn nee may become biiiidf There- 

fore the J^ird hulh judyeil Hi* people. Thcrefori' lie balll 

Mcpurated ihem, and will He not fiud there them whom He 

may renlore lo His kin};don) ? Surely He will tiud, and 

RomAl, Jle ghalt be called upon umony Ilin servants. Ha cast noi 

aitag, sa_i-s tin; Apostle, His people whom He kneir. And 

how does he [)ni\ e Uiic f for / ahn am an Itraelitc. Thciv- 

fore God bad judged His people, by separating the ocil 

and the good ; that in lo say, He nhnlt be called upon among 

Hit nerrants. By whom ? By (be Geniileis. For hoir \-ast 

are (be nations who have come in by laiib. How manj 

farms and desert places now come in lo mi They 

come thiiiice no one can tell bow numerously; tbcy 

wou1<l believe. We say to iboni, TiVlmt will ye ? They 

answer, To know the glory of God. Believe, my brethren. 



I. 



^^^^1^ and CoHvtnion oj the GeniiUt. M7 

that we voiidvr and KJoicc at such a claim of thera Veh 
rustic people. Tbey come I Vuovr iiol whither, roused "'~'^' 
up hy I know not whom. Hoir shall 1 say, I know not 
by M-lioinf I know intU'cd by whom, bucunsu Ilo says, 
Ao owe comelk to Me, moe wham the h'alUet rf rntiv I fi, .lakn e, 
Tboy come suddenly from the noods, the destrt, iho*'' 
most dtslant und loAy motmliiiuH, la the Church ; aud 
many of them, nay, noar all hold this lan^ua^e, so tliut wc 
aee of a milb thai God teacheth iheni within. The pro- 
phecy uf Scripture is fulfdlcd, when it s.iy», /JW t/icy thall ■•■ &«. 
all be ttiHgAl of God. Wu say to them. What do y« lon|f jq^u «_ 
for? And they answer. To see the glory of God. For "H*^ 
kace tittnetl, «wrf cfniie short of the glory of (iod. Tbey 23. 
believe, ihcy are sanciified, they will w have clergj- ordained 
for tbeiii. Ik it nol fiilfillci:!, and Ih- will de calU-d upon 
among HU xercanlx'f 

23. Lastly, after all that arranKeroent and dispensation, the 
Spirit of God turns itself to reproaching and lidictilinx 
those idols, which are now ridiculed by their vi-ry \vor- 
sbippers. The idol* of Ihe Gtrtililes are sUier and gM. ,. ti. 
A» God made all these things, WHio made whatever He 
would in heaven nndvarth. Who hath judged His people, and 
wilt be called upon bi/ Hh gervanls, what can any thing that 
man makcth be. but an object uf ridicule, not adoration? ' 

Was He perchance about to speak of Ihe idols of the Gentile*, 
that we might de^ipise ibcm all ? was lie about to speak of 
the idols of the heathen, stoiicH and wood, plaster and 
pottery } I say not these, lliey an; mean materials. I speak of 
lluit which lltey specially love, that which they specially 
honour. The idoh of the GenliUt are tilver and gold. 
Surely it is gold, surety ti is ailvt'r: because silrcr glitters, 
and gold glitters, hare they therefore eyes, or do tJiey 
see? As it is silver, as it is gold, it is useful not to tlie 
leligious, but to the covelomt; nay not oven useful to the 
covetous, but u«crul (o him who useth it well, and who 
gains by spending it ccU-slial treosum. But as these tilings 
are senseless, why make ye men of silver and gold to be gods? 
Bee y« uot tliut the gods which ye make see not? 77tfjrf.io.i7'. 
haw eye*, and tcill not tee: Ihey have rrif«, and uHlt not 
hear; they har-e nostrih, and tcitt not unell; they hate a 

l2 



A. 




148 Tif blond ofyfarlyr* the lefd o/ike Church. 



exxxw 



1. 18. 



Uttll, 
IS. 



II. 



Zcpb. >t 

■ap. 



moulh, and will not apeak ; IhM/ haet" hands, and will not 
work; they have /eel, and will not walk. All these thiiiKit 
could the carpi'nlcr, ihe siUcrMtiUii, the golclMuiih make, 
both eyeft, and van, uiid nofUilo, and moutb, and Jiands, 
and feci, but h« could gire iieiihcr ttiiJiht to the vyes, nor 
lioaring to the t-arx, nor spccvh to the moulh, nor smell to 
the notUrils, nor motion lo the handit, or going lo thv feel. 

3-1. And man, thou laiighcH ()oub1le»t at what thou haat 
made, if ihou knovvcst by Whom ihou arl made. But of 
them who Icnow not, what is saJdf All /key teko make 
t/tem, and all they w/io truat in them, are Ukr thent. And 
yc belicvo, brethren, that thcie is a likcnea» to these idols 
exiwcsed not in Iheir flesh, but in th«ir inner man. For 
they have earx^and hear not. God calls lo ihoui indeed. He 
who hath mirt to hear, let him hear. They hare eyes, and 
see not, for lliey have the eyes of th« body, and not tho eyes 
of faith. Lastly, thii) prophecy is ftiifilled among all the 
natious. Spu how it huth been said by the prophet. It 
U uolhiug allegorical or figurative 1 mention. Listen to a 
peculiar, vxprew, Kimpiv, plain iirophecy, behold its fulfil- 
nteut. The Lord, says he, hath prevailed againtt thetu : 
no saith the pn>])het Zephaniuh. Against the gainsnyers, and 
robellionit, and them who make inartynt by the nninlcr of 
th« faithful, but know not, against them the Lord hath pre- 
vailed. An<l how hiiih He prerailed f We shall see in His 
Church tliai He hath prevailed. They wished to slay, to de- 
stroy a few Christians; thejr poured out their blood; from the 
blood of the slain so many rose up, that by them they, the 
murderers of ihc Martyr*, were overcome. And now they 
aak where they may hide their idols, who of yore killed 
Cbrirtians for the .sake of their idols. Hath not the Lord 
pre\'ailed against them ? !^ee whether He <loes what follows. 
The lA>rd hath prerailed against lliem. And what did He do? 
He hath destroyed all the god* of the Gentiles, and eeery man 
shall tfornhip Him in hit oicn plai:e, all the isles of the 
Gentiles. What is this ? ^Vas it not praphenied i In it not 
fulfilled ? I» it nol Heen, as it is written ? And they who 
remain have eyes, and see not; have noKtrils, and smell 
not. They petc«ive not that savour. IVe are a good savour 
1^ Christ, as the apostle says every where. What proliteth 



I 



Chrutiant the true house of Itratl. 



I4ir 



it, ibal ibev have nostrils, and smdl not thut so swvvt iwrmir Pbh. 
of Christ f Truly it ie douc iii them, imd inily it is it»id — :— ^ 
of ibeiD, AH they who make them, aitd all tlieg who trutt 
in them, are like tu them. 

S5. But daily do men believe through the miracles of Christ 
our Lord ; daily the eyes of the Wind, ehu «ars of thi; dc iif 
are opened, tlic noxlrils of ihi^ sunsuless an- brcathtrc! into, tho 
tongues of the diiinb ar« looHed, the hands of Uie piiUicd 
arc Rtrcttgthcncd, (he fu-ot of tht; laitm tire guided; sons of 
Abraham are rained up of these stones, lo all of whom be it Mams, 
said, Jilets the Lord, ye house of Israel. All are sons of,,' ib. 
Abraham ; aud if sons of Abraham are rai^id up from these 
stones, it i» plain (hat ihey are rather the house of Israel 
who belong to the house of Israel, the seed of Abraham, not 
by the flesh, hoi by faith. BJem the Lurd, tfc house of Israel. 
But eren (granting that it is said of that hotute, and tho ;>euple 
of Israel is meant, from thence did the Apostles and thou- 
sands of the circumcised believe ? B/«'M the Lord, ye Hqiik''- '* 
of Israeli bleu the Lord, ye houxe of Aaron; bleta tha Lord, 
t/e house of Levi. Hiess the Lord, ye nations, this is, the 
htiute of Israel generally; bless Ilim, ye leaders, this is, 
llie houxe of Aaron: bless Uim, ye senants, this iit, tho 
hotise of Lett. What of the other nations? Ye that fear 
the Lord, bless the Lord. 

2(t. Let u» also with one roico «>y what follows : Blessed 
be the lAtrd out i)f Ziott, itho dtcelleth in Jerusalem. Out 
of Zton is Jerusalem loo. Zion is ' watchiug,' Jerusalem 
the 'vision of peace.' tn what Jerusalem will lie dwell 
now ? In that which has fallen ? Nay, but in ihat which is 
our mother, which is in the heavens, of which it is said. 
The desolate hath more childrvH Ihun she which hath «(«.*»,!, 
htubatid. For now the Lord is from Zion, because 
watch when He will come; now as long as wo live tn hope, 
we are in Zion. When our way is endwl, >v« shall dwell in 
that city which will never fall, because the i^urd divelleth 
in her, and keepeth her, which is tlie vision of peace, the 
elvnial Jerusalem; for the praise of which, tny brethren, 
language sufTiceth not; where we shall fiinl no enemy, either 
within the Church or without the Chuich, neither in our 
flesh, nor in our thought*. For death shalt be sualloKed iCai.i^ 



we 37. 



( 




I&O 



God's mercy, how for ever. 



PtALM up ill Hctory, and we shall bo free lo see God in 

' ^clcnml peace, being made citizens of Jemsalein, the city 

of God. 



exxxr. 



PSALM CXXXVI. 



EXPOSITION. 



*«. I. 



Pa. 10«, 



■ in m- 

culuiii. 



•it) Wirt- 

num. 



Jd. 



I. GtVB thanlrs unto (lie Lord, Jot He i» ffOOfl, for 
His tarrcif endurrlh fur rvrr. Tlii.i PkhIio contains the 
pmitiu of (lod, and all its versus fmish in the same wiiy. 
Wherefore although many things are related here in pmss 
of God, yet His mercy is most couimcndcd; for williont 
(his plain commendation, he, whom the Holy Spirit used to 
ntler thi» Psulin, would have no verse be ended. I remem- 
ber, in l\w. hundred and fifth Psalm, which begimt in the 
Knnie uay, hccanNi; tlie maniiKcript which I read had not 
for ever, but, for tit/ex^ Hits mi?rcif, that T enquired what we 
had better understand. For, in the Greek language, it is 
urrilten, il( tov aliva, winch may be inlerpreted, for aife», 
and, for eivr'. But it would be tedionft to renew the 
enquities 1 made as best I could in that place. But in 
thin P«nlm, the snnio niunnscript has not for mjcn, which 
Miosi have, but, fur ever Jtia mercy. .Although after the 
judgment, by which al the end of thu world the quick and 
llie dead must be judge<l, the just being i«ent into life 
eternal, the unjust into cveilasting lire, there will not 
afternards be those, whom God will have mercy on, yet 
rightly niay IJis future mercy be understood to be for ever, 
which He bestows on His sainlH and fnithfnl oneti, not 
because they will be miseruhlu for ever, and therefore will 
need His mercy for ever, but because that very blediednesa, 
which He mercifully bestows on the miserable, thai they 
ceaiie to be miserable, and he^in to be huppy, will hnve no 
end, and ihercfui'o HU tnercy in fur trer. For that we shall 
be just from being unjust, whole from being unsound, alive 
from being dead, immortal from being mortiil, huppy from 
being wretched, is of His mercy. Hut this that we 



fFho are ' ffods' tn Scripture. Ifil 

shall be, will be for ever, and therefore His mercy U for Vbu. 
ever. Wherefore, give (hanks to the Lord; that is, praise the -Lii. 
Lord by giving thanks, for He is good: nor is it any tem- 
poral good you will gain from this confession, for. His mercg 
endureth for ever; that is, ihe benefit which He bestows 
mercifnlly upon you, is for ever. The expression, for He 
is good, in the Greek is ayails \ not as in the hundred and 
fifth Psalm, for there ' He is good,' in Greek is xfi^i- 
And so some have expounded the former, * Since He is 
sweet.' For atyaio; is not good any hovr, but good most 
excellently. 

2. Then follows, Give thanks to the God of gods, for His ttr. 8. 
mercg endureth for eoer. Give l/iauka to the Lord of lords, »er. 3. 
for His mercg endureth for ever. We may well enquire. 
Who are these gods and lords, of whom He Who is the true 
God is God and Lord ^ And we find written in another 
Psalm, that men eren are called gods ; as it is, God stood in Pise!i,1. 
the congregation of the gods. He diacernelh between the gods. 
And a little af\eru'ards, / haee said. Ye are gods, and alllb.0.7. 
children of the High One ; but ye shall die lite men, and 
fall as one of the princes. The Lord even takes note of 
this testimony in the Gospel, saying, Is it not written in JohDio, 
your Law, I have said. Ye are gods ? If He called them ^*' 
gods, for ukom the word of God was sent, and the Scrip- 
tures cannot be broken, how sag ye. Thou blasphemest, 
because I said, I am the Son of God? It is not therefore 
because they are all good, but because the word of God 
came to them, that they were called gods. For were it be- 
cause they are all good. He would not thus distinguish between 
them. For when He said, Ood standeth in the congregation 
of gods, He does not say. He distinguishes between God 
and men, as if He shewed what was the difference between 
gods and men; but He saitb, Hejudgeth between the gods. 
Then follows. How long do ye judge initjuily ! and the rest, Pi^a.s. 
which He says certainly not to all, but to some, because 
He saith it in distinguishing, and yet He distinguisheth 
between the gods. 

3. But it is asked, If men are called gods to whom the 
word of the Lord came, are the Angels to be called gods, 
when the greatest reward which is promised to just and 



159 



AngeU not called ' godsj and why. 



P>*i.ti 
oxixn. 



P).Sie,4 



wq. 



< klina- 

Lncfuin 



I Cot. 



ICot. 

JO, 30. 




ho\y men is the bein||C equal to AQgels? In ihe Sciiptures 
I know not whrthcr il can, at least easily, l>e finiud, ibat 
ihv AiigvU are openly called gods ; but when it had boea said 
of ibe Lord Ood, Ue i« terrible, above all gods, he adds, as 
by way of exposition why he says Uii», for Ihe godt of 
the heiilheit are devils. Over such gods as tbesci he says, 
that the I^ord is terrible anions His holy places, iho hearcns 
u'liich lie halh inudc, from which the devih are frighti-ned. 
For no it follows, liut Ihe Lord made the heavens. It is 
not therefore tho gods without addition [ but the gods of 
the Geniiles arc devils; but abovv Ifc says. He ix terrible 
above all godi. He duea not say, above all the gods of the 
Ocnliles although Ue would hare this understood, by adding 
what follows, For Ike tjods of Ihe Gentiles are derHs. It 
is itaid that this is not the reading in Hebrew, but the godt 
of Ihe Gentiles are idols. If this be tnie, much the more 
must the Seventy be believed to have interpreted by tlie 
Divine Spirit, the same Spirit as He by whom these things 
were said in the Hebrew. For by the working of the same 
Spirit this also should be said tvhich was said. The gods 
of the Geniiles are derils, that wc might understand what 
had been expressed in the Hebrew, the gods of the Gentiles 
are idols, mtianing rather the devils which dwell in the 
idols'. For aa regards images, which in Greek are called idols, 
a name we now use in Latin, they have eyes and see not, 
and all the other things which are said of thriii, because 
ihey are utterly without sense ; wherefore tliey cannot be 
frightened, for nothing which has no wnw can bo frightened. 
How Iben can it bo said of the Lord, Jfe in terrible above 
all gods, because the gods of the Gentiles are idols, if tlie 
devils which may be frightened aro not understood to be in 
these images. Whence also the Apostle says, 'fV knoip that 
an idol it nothing. This refers to its earthy senseless 
material. But that no one may think, that there is no living 
and sentient nature, which delights in the Cionlitc sarriltccs, 
he adds, But what the Geniiles sacrifice, theif sacrifice to 
devils, and noi to God: I tcould not have you partakers 
irith derils. If (licrefore wc never find in (he divine words 
that the holy Angels are called gods, I think the best 
reauin is, that men may not be induced by the name to pay 



7%ankggipin4} the note of the teltote Ptalm. IM 

that iiiiiiisiry and ncrricc *of religion (which in Greek te '«■• 



. 



calle<) Atirovgyia or Xar^fa^ to the lioly Augels, which ncithur- 
would ihey have paid by man at all, save to ibat God, 
Who i» Uic God of themselves and men. Henco thoy are 
much more correctly callerl Angielft, wliich in Latin ia 
' Nuniti,' that by the name of their function, not their 
aubxtnncv, we may plainly nndcrsUnd that ihvy wotild hare 
OS w-nrahip the God, Wbooi they announce. The whole 
then of that qiiflion the Aposllo has brii-fly expoutidi'd, 
when he »ay», For IhoHgh there he trho nre called god3,l Car.e, 
tchether in bettven or in earth, as there are godit many and^' ^ 
lordxmitny; yet kc harrow Godtlrt^ Fat ht-r, from TV horn tire 
aii, and tee in Him: a»d one Lord Jaus C/irint, by IVbom 
are nii thinyt, and int by Him. 

4- Irf!t u.t themfiire give ihnnk* to the God of gad», and 
the Lord of lords, for His mercy endureth for etvr. tt^hotf- *• 
aUme did wonderful thing*. As at the last part of erery 
»er»<!, it i» wrillfn. For Hin mercy endurelh for err-r, f^o we 
musl Dndemtaiid at the beginninj; of each, thongh it be not 
written, Give thankx. Which indeed in the Greek is rery 
plain. It woidd be so in Latin, if onr translators hnil been 
able to make use of iliat expression. Which indeed they 
could have done in this veree, if they had said, 'To Uim 
Whodocih' wonderful things.* For where wn have, lfOiodid'l«f»>nti 
wonderfui things, ihe (ireek has ri Koi^vairi, where we must n,' 
DVCCEsarily understand, gire thanks. And I would they 
had added the pronoun, and said to Ilim, Who did, or lo 
Uim H'ho d4>eth,ox lo Him tf ho made sure ; because then 
ou« might easily untlerstaiid, let us give thanks. For now 
it is so obscurely rendered, that He who eithor knows not ur 
cares not to examine a Greek manuscript may think, If'ho'^r.b, 
mad^ the heavens. Who made sure the earth. Who made Ihe 
iuminaries, fiir Uin mt^rcij i-ndureth for eeer, has been so 
said, because He did these things for this reason, because 
Hia mercy endureth for ever : whereas they, whom He has 
fVved from misery, belong to His Mercy: but not that we 
should believe that He makeH sky, earth, and luminaries, of 
Uis Mercy; since Ifaey are marks of His Goodness, WhoGcn, i, 
created all things very good. For He created all tbingx, that^:^^ . 
they might have their being ; but it is the work of lli» Mercy, )«. 



Id4 Ait GatTt Koria made bt/ ffU tVUdom, 

Pmlh to cleanse ns from our sins, an<) deliwr iis rmm everlasting 

— ^iniiwry. Ami xo \\\c P«iiliii thiw nililiv«»e* iik, Gf«w ikanhi 

uhIo the Ood of GotU, give thaukf uhIo the lard of Lard». 
Gire thanks to llim, Wko alone doelh great vonderi: give 
ibaDks to Him, H'ho hy Hiji tr'ftlom tnadr the iinitvng; give 
thanliM to Him, Who utretched out the earth nboi-e the tvalerm 
girc thaiikH to Him, Who alone made great lights. Uiit why 
we are to praise, be scltclh down at the end of all tlic vcthch, 
far ffu mercjf irndurelh far ever. 

a. But what meaDell), Who al/me doeth great vonderaf 

Is it because many wonderful thinj^K He hath iluuu by mean& 

of angels and rnvn } Koine wonderftd tliitigH tliere are 

which God doeth alone, and these he enumerates, saying, 

*•* — 7. Who ftj flut uriitdom madu the heari-nx. Who slrclrhed o»t 

Ihi! earth above the tcatrrs, Who atone mnde greiil lights. 

For Ibis reason did he add alone in this verse also, because 

the other wonders which he is about to tell of, God did by 

meaiix of inan. For haviog siiid, Who atone made great 

». 8. 9. lights, he poes on to ex)»lain what these are, the sun to rule 

the dag, t/ie moon and xtart to govern the night ; then he 

begins to tell llio wonders which He did by invans of nngels 

1. 10. and men ; Who nmote Egypt irtth their JirH-liorn, and the 

rest. The whole creation then God manifestly made, not 

by means of any creature, but atone ; and of this creation he 

hath mentioned certain more eminent partx, ihiit they might 

■ istvlli- make us think im the whole; the- heavens we can understand 'i 

J^l^* ami the eiirlh we see. And as lliere arc visible heavens too, 

by mentioning the lights in them, he has bid ua look on th« 

whole body of the hcavims as made by Him. 

6. Howtiver, whellier by what he sailh, Who made the 
heareni in underglanding, or, a* others have rcnden-<l it, in 
inteUigenc*, he meant to siRnify, the heavens we can under- 
stand, or that He in His understanding or intelligence, 
that is, in His wisdom made the heavens, (us it is i'l»vwherv 
Pit, 104, written, in wisdom kaxt Than made them all,) implying 
**" thereby the only-begotten Word, may b« a question. But 
if it be so, that wc are to understand that Ood Ig Hi.i 
tPVfdom made the heawns, why wiith l!c this only of the 
heavens, whereas God made all tilings by the same wis.dom? 
It it that it needed only to be ex]iressed there, so thai in 



lAdf u. Hi* Wfird. 



1 55 



ibo rest it might b« understood without being trrittoD; so Tmt. 
that he nirjinit lo wiy, "'Ao Ay Hit trindom made Ihe hmeena: -^^—i 
IVho laid out the earth above the waters, here under- 
Maiiding, bif Hit tritdom: Who atone made great lights; 
Ihe tHH to rule ihe dag, the moon and afarx to govfrn the 
night, that is, bg Hi* tcisdoui. How theu could it be alone, 
if lit Hiidertlandittg or in intelligence means by His wisdom, 
that is, by the oiity-bc^tttm Word? 1« it that, iiiaMiiiirli. 
as the Trinity is not tbree Goda, but one God, he states 
that 0»d made these things stone, bt-eauso He made not 
creation by meaiiK of any creature? 

7, But what is, Who laid out the earth abot<e the ttalerx * 
For it i» a difficult question, because the earth nt'cmctli to 
be the heavier, m> that it should he believed not so much to 
be home on the waters, asi to hear tlie wateis. And that 
we iiixy not seem contcntiously lo maintain our Scriptures 
against those irlio think that they hnvu discovvrec) these 
multers on sure principles, we hare a second interprelatton 
to gite, that the eartli which is inhabited by men, and 
contains lh« living crealurcx of tJie narlh, (which in another 
way is called the drg land, as it is writteu, Jjet the drg landO^iui, 
appear: and God called the drg land earth,) is laid oat ' ' 
above the valem because it siaiids out above the waters 
which surround it. For when wc speak of a rity on the sea 
being built aboie the matt/rx, it is not meant thai the xea is 
under il in the same tvay as the waters arc under the 
chambtfri' of cuvcros, or under ships sailing over ihcm; 
but it is aaid to he ahoce the sea, because it stands up above 
the sea below ii. Thus Pharaoh is said lu have gone nutexod.?, 
otw the traler, (for so it is in ihe Greek, where some Latin JJ* j^ 
TcnioDs have, lo the lealer,) and the Lord tat oh the uvU, M ^i 
because both were higher than the river and the well, the ''' 
one beside the rivi-r, the other beside the well. G. 

8. Um if these words further signify soni<-lhing else 
which more closely concerns us, God bg Hi* teindom 
made the heamnx, thnt id, His sainl», »piritual men, to 
whom He has given not only to believe, but also to iiodcr- 
atand thin;>s divine; those who cannot yet attain to tlits, 

I and only hold their faith firmly, as being beneath the 



IS6 



The mystical mranifg of th« 



Ptii.M lieavviis, are figured by the name of earth. And becuuite 

"**""• ihey abi^c with unslialten belief npoa Ihe baptism they 
havo received, iliureforc ii is Kiid, He (aid out ihv. earth 
tiboiv the waters. Further, since it is written of our Lord 

Col.3,8.Je8UB Christ, that in Him are hid all the treasures of 
trindom and knowledije, and that these two, wisdum and 
knowledge, dilTer somewhat from one another is testilied by 
other ulternnces of Scripturu, especially in the words of 
holy Jiih, Avhere both are in a iiioniier defined; (for ho 
aailh, Ihit unto man He mid, liehold, the fear of the Lord, 
that j.» irimlom, and to depart from evil in Hnderitandiftg ;) 
not iiT)!«uiUib]y then do wc unilersLind wisdom to consiKt in 
the knowledge and lore of That Which ever is and abidelh 

ipieiiM, unchangeable. Which is God. For where he sailh, ' pielff 

"■ is tri/idmti, in Greek is Sttufl^na, and to express the whole of 

this in Latin, we may call it ' Dei callus,' (worship of God.) 

Bnt to depart from evil, which he calls knowledge, what else 

Phil, a, \% it bnt to walk cautiously and hoedfully in Ihe mrdJil of a 
crooked and perverse generation, in the night, as it were, of 
this world, that each one by keepiuf; himself from ini^piily 
may avoid being confounded u ith the davkness, distinguished 
by the light of hia proper gift. And ^o, when in a certain 
place the Apostle would shew the harimniions variety of 
graces in men of God, he placed these two in the front rank, 

lCor.19, saying. To one is given hy the Spirit Ihe word of tnxdom ; 

this I suppose is, M«' «tin to rttlf the day: to another the 

word of knowledge by the same Spirit ; \h\^,lhe moon. And 

then I imagine the stars to be in a certain sense mentioned 

in what follows, 7i> another faith, by the name Spirit; to 

another the gift of htaliit;/, by the same Spirit; to annther 

the working of miracles; to another prophecy i to another 

discerning of spirits i to (mother dirrrx kindi of' tonguen ; 

to another Ihr interpretation of tongues; for there is none 

of these which is not necessary in the night of this world ; 

but when it is passed, they will not ho necessary, and 

therefore it is said, to gt/cern the night. To gnrern the day 

and Ihe night, he says, that ihere might be the power of 

shining cither by day or by night; and in regiird of .*piritnal 

Jabo I, gifts, lliis mean* that He gare them power to become the 
19. 



Workt of Go^» Creation. 



IW 



somo/Qod. Wio smole Kifi/pl teith Iheirjirst-hont. He Vbb, 

)»nnu! loo tb<' world, with lh« tilings which arc held chief "in '- 

the world. 

8. Who brought oat Itrael from the niidM of them. HeT.ll. 
broiiglil (lilt idso His Kaints nnd failhfui nncs from the midbt 
of ihfi wickvd. If'i/A a mighig llnnii and flii^tched-OHly.M. 
Arm. Whiit more iiowtrful, wliiit more out -stretched, than 
that of which is said. To whom is the Arm of the l.ord^i».:a,\. 
reeeaUidf li'ho divided the Red Sea in liro partx. Ilcr, 13. 
divided also in such wise, thai the samt' b.i|itism shutild he 
to some iinlo life, to others nolo death. And brought ouly. it. 
/iraet through the midst of it. So too lie brings out His 
renewed people through the larur of regoii era lion. /furj*. 15. 
orerlhrew Pharaoh and bin pou-er in the lied Sea. Ho 
quickly dcstroyclh both the sin of His people and the guilt 
thereof bjr baptiitiD. iVho led Hi* people through (A«t, 10. 
itildernesx. L's too He leadeth through the drotiglit and 
barrcimces of this world, that we peri»b not therein. n7to<.)7.iB. 
tmole great king*, and tleKi famou* kings. From us too 
lie smites and slays the deadly powers of the devil. Hehon-. 19. 
king t^flhtf Amorilet, an ' uscIci^k nhoot,' or ' fiery t(-m|itntion,' 
for no u Selion interpreted: the king of 'them who cuu»e 
bitterness,' for such is the meaning of .\raorite8. And Og,t.m. 
the kinp of Batan. The ' livapcr-togcthcri' such is the 
meoningofOg, and, Icing of 'confusion,' which BaMn signifies. 
For what else doih the deril heap together but confusion? 
And gtue atag (heir laud for an heritage, even an heritage ^.ai. 22. 
unto hrael Hts verianf. Foi He givelh them, whom once 
the devil owned, for an heritage to the seed of .Abraham, 
that is, Christ. Who remembered ns in our low estate, ()n(/«.33.Z4. 
redeemed ux from our enemiet by the Blood of His only- 
l)i.-gDtien Son. Who giceth food to ali flesh, that is, Co thei. !S. 
whole race of mankind, not Israelites only, but Gentileii 
too ; and of this Food is said. My Flenh is meat indeed. Give «.2G 27. 
thank* unto the Ond of Heaten, for Hit mere*/ endnrelh 
for ever. Give thanks unto the l/trd of' lurds, for His 
mercy endarelh for erer. For what he hero says, Mi? God 
of Heaven, I suppoxe that he meant to express in other 
words what He hud before «aid, the Qod of gads. For what 
there he subjoined, be ha» here alao repeated. Give thaaka 




1S8 



Babi/lon, and Jertualem. 



pHALH ttnto the lAtrd of lords. But llioayh there be thai are 
"q V" called goiiss tcltelher in hearen or ht carHi, {as Ihire be 
8, G. 6. gadi nifiny and hrdx winwy,) hut la us there i* but itne Gody 
the Father, of Whom are alt tliirtg*, and we tit Him ; and 
oMf Lord JfsUK Christ, by Whom are all lliingi, and tte by 
Hittt : Mo Wlioiu we coufess llml HU mercy ttndurelh for 
ersr. 



«KXXVI, 



1. SCD 

toI. 111. 
p. iOfi. 
ver. 1. 



PSALM CXXXVII. 

A Sermon to (V Aup/r. 

I TBl^K yc liave nut furxoueti, ihal I broiiglit to your 
ncrtici!, «r railier lo your recolleclion, that every one who is 
liaiuett iu ibc holy Chtiich ougbl to know of Khat place »c 
are citixmiH, iiml wlicre hv an; wnndvrini;, iiii'l tUnt llie 
cause or our wauderiuf; in ain, llie ^It ol our retuni, tbe 
remUstou of our sms, nod our jualificaliou by the gracv of 
God. Yb liavt! \\eaxA and know thai tlicre are two cities, 
for the present outwardly riiin^lt:d logelliur, yet separated 
ill heart, ninniuij roselhor through the course of time until 
tho cud ; one uhuKc en<l is cverlasling pt-ucc, nud it is called 
Jcrusitlvni ; the ullier whotte jiiy is peace in this M'orhl, and 
it in called Babylon. Tho moamnt^s of these names too ye 
remember, that JiTii«alem means ' vision of ptvice ;' Babylon, 
'coiifuNiou.* Jerusalem was held captive in Hiihylon, hut 
not all, for tho AnguU too are its citizens. But as rei^ards 
lucn predefined to the glory of God, to become by adoption 
joint^beirs with Christ, whom His huK redeemed from this 
ver)- captivity by IIi» owu Blood, that this part, I say, of 
tlic citizens of JcruMilent arc bold captive in Babylon on 
account of sin, hut ftrM begin to go forth from thence in 
spirit by confcssioD of sin and luvn of rigblcOtiKuess, and 
then afterwards at the end of the world are to he separated 
in body also ; this w« set before you in that Psalm, which 
we first handled here niih you, beloved, which begins thus: 
For 'ITiee, O God, a hymn i> »i»i!«/ in Sion, and to Thee »haU 
the VOIP be performed in Jeruitaltfui. But lo-duy we have 
simg. Bff the fcalerf of Jiabylott He xal dorrn and trcpf, 
tpheti tiv remembered Sion, Obsenc, that iu the fonner it 



^ 



^f fforldJff men citiseas of Babi/lon. 169 

IB said. Ft»- Tbife, O Oad, a k^mn i> mrel in Sion; but here, Vk*. 
Bif fA« tenlem iff Babylon tee sal down and wept, tphen — '- — 
w remembered StOH, that Sion where a AyiuN m meet far 
God. 

2. \Vbat then aro the uralen of Babylon f mid irhal is 
our ftittii)); and weeping in remembrance of Sion? For if 
wf bu cilizcns of Siun, wo not mAy c-hnnt thii>, but do iu 
If we are cilizenii of Jerasaleua, thai is Sion, and in tlib life, 
in the confuBiou at this world, in this Babylon, do tiol 
dwell a,t citizens, but urc dctainttd as captives, it befits uit 
Dot only to chjint tlieite thin^, but also to do them, nilb 
aflcctionate regard, with religious longiuf; Tor our ever- 
lasting vil)'. This city too which i« culled Babylon halh 
its lorere, who look for peace in this world, and hope for 
nothing beyond, but fix their whole joy in this, end it in 
this, and we see (heui toil exceedingly for their earlhly 
country : but whosoorcr liro faithfully even therein, if they 
Muli not (herein pride, and perishable claiion, and hateful 
boaxling, but exiiiliil Inic failli, such as they can, as long 
tbvy can, to whom they can, so far as they see earthly 
things, and understand Ihe nature of their citizenship, God 
ftulferetli ihein not to perisli in Buliylun ; lie hath pre- 
destinated them to be citizens of Jerusalem. He undor- 
Btuideth their captirity, and Khcwetli to them anotlier city, 
for which they ought tndy to sigh, for which ihey ought to 
IMC every endeavour, to win which Ibey oaght to the utmost 
of tlieir power to urge their fellow-citizens, now their fellow- 
wanden-re. Therefore suitli the Lord Jesns Christ, He Ihal LnkaiK, 
ia faitkftil in Ikat which is letul, is/aithful alto in mucli ; '"* "' 
and again lie saitli, if i/e hare not been faithfnl in that 
tchick u another man's, who mill ijirv ffOu that which is 
your own y 

3. However, bretliren, observe the Kolers o/ Babylon. 
The waters of Babylon are all things xvhich here are loved, 
and p>asH away. One man, for example, loveth to praclisc 
husbaiidri'. Id grow rich thereby, lo employ his mind then-in, 
thence to g^n pleasure : let him obsene the issue, and nee 
tliat what he huUi loved is not a foundation of Jerusalem, 
hut a stream of liabylon. Another saiih, II is a grand thing 
to be a soldier: all busbandtuen fear Uiose wlio are soldiers. 



160 fVorldly cares, streams of Bahi/lnn 

PSAI.H obey thvni, truinblc at lliem ; i 



be a h I IB band man , I sha]) 



fear sotiiic 



Mail I 



lent; U ii .siilfln-r, larriterH will Icnr inc. Mailiti.ii) ! 
Thou hast ca§t ihj'self headlong into another Htri^ain of 
Ruhyloi), and that slill more boisterous and sweeping. 
Thou uishuiit to he feured lij- tliim- inferior; feiir Hiui thai 
is greater than ihou. He who feais thee may on a feudden 
become greater than thou, but never will llv Whom thou 
otiftbiest (o fear become lens. To btr » pleader, aailh 
another, is a grand ihiugi ever to have clients hanging 
nn iliu tongue of their eloquent adrocat^i and fruui his 
words hioking for loss or gain, deiilh or life, ruin or itafety. 
Thou linoweHt not whither (hou hu.tt east ibvself; tins too 
IK another stream of Babrlon, and its loud sound \» \hv 
dill of tiie waters dashing againsi the roi-Ls. Mark that it 
flows, it glides on ; and if ihuu markesi that il flows and 
glides on, mark also that it caniefc things along with it. 
To traverse the ttciis, hniiii anotbt-r, and to tr.ide, is a grand 
thing, to know utauy lands, lo make gains from every 
quarter, ucver to bo obnoxious in thy country lo any 
pawciful man, and to feed thy mind «ilh the various habits 
of the n»lions thon vi»iiesl, and to return enriched with the 
increase of thy gains. This too is a slrvam of Kabylou; 
when will thy gains siO|i ? When wilt thou rely upon and 
bo seeure in the gains thou makcst? The richer (hun art, 
thv more fearful wilt thou be. Once shipwrecked, thou wilt 
come forth stripped of all, and deservedly wilt thou bewail 
thyself in the rivers of Babylon, because thou wouldcut 
not nil (Joirn and weep % the waters of Babylon. 

4. Hul then other cilizeiiK iif ihe holy Jerusalem, under- 
standing their captivity, mark how the natural wishes and the 
various lusts of uien hurry and drag them hither and thither, 
and drive ihem into the sea ; they see this, and they throw nut 
themselves into the waters of Babylon, but ait duun fitf ihe 
waters of Babylon, and by the tvaters of Babylon weep, 
cither for thoMJ who are being carried away by them, or 
thcniKclvos whose deserts have placed ihem in Babylon, but 
sitting, that is, humbling themselves. By the tcalers 
of Babylon then tee sat tUiicn and ire/'/, when tre re- 
memhered Sion. O holy Ston, where all ntanils firm and 
nothing flows! Who hath thrown us headlong into Ibis? 



Tnu ChrutiaiM we*p bif the waters. Kil 

^^'))y liavc vo left \)\y Fouudcr and thy society ? Buhold, Vbh. 
pUo-d wlicro itll tliitigx arv dowing and gliding aivay, scarce — ' — 



one, if he can gra.t]) ibe IreL-, sliall ha Miiitcticd froDi tlie 
strcdD) and escape. Hiimbliug oureekes ihfu in our cuptivuj, 
let UK tit bg the tcaterx of Biikyhn, let US tiot dare lo 
plunge ourseircs in ihoso streams, nor lo be proud and liflcd 
up ill tlio evil and suduess of our caplivii^', but li^L un nit, 
and *a vtec\>. Let ua ait by lb« wuter», not beneath tlie 
walcni, of Babvloo; such be uur hiimihty. Unit it overwhelm 
UH not. Sit by the waters, not in the \i*jtcvft, not under the 
waters; but yet sit, in humble faxhtun, lalb not a» Uiou 
wouldeiit in Jerusalem. There thou wilt stand; Tor oi 
this very hope another Psahn speakeih, singing thus. Our P*. 13S| 
Jeet shaft stand in the courts of Jerusuleiti. I'hcre shait^' 
thou be liried up, if here by pcnllence and confession thou 
htiniiile Uiysirlf. In the cuurtst then of Jerusalem our feet 
Hliali stand, btit by the abaters of liithylan irf sat dowH and 
wtpt, when ICC rvniemhervd iltte, O Sion. For ibis reason 
is it mtfct that thou yiec\>, for the remembrance of Sion. 

fl. For many weep with the weeping of Babylon, because 
ll»ey rejoice also with the joy of Babylon. When men 
rejoice at ^uins and weep ut losses, both are of Babylon. 
Thou ouf^htest to weep, but in the rmneinbrRncc of Sion. 
If thou neepesi in the remembrance of Sion, thou ouj^htest 
to wecp even when it is well with thee in Babylon. There- 
fore is it said in acvnuin V»a\i», I fyund trouble and xorroto ; Pi. no, 
then catted I upon the miinn of tlie. l^ord. What meaneth ^' *• 
he by sayinj;, / haee found ^ lie spcaketh of some kind of 
tribuiaiion, as ihough il wuru lo be nought; he found it, 
as though he had sought it. .\ud when he had found it, 
what gained he by finding ilf Ilf called upon the name 
{jf the Lord. Mueli doih it tuaiier, whether thou fiudest 
tribulation, or arl found by Iribulatiou. For he saitli in 
another place, 'I'/ie narrows of hell found me. What is, Pi.ib^s, 
The KorrowK of belt found me f What is, / found trouble 
and narrow f When sadness suddenly ovcrtaketh thee, 
through trouble in thy worldly affairN, wherein thou didm 
dciigbl, when suddenly sadness of her own accord lindetb 
thee, bufalleth ihee from some point, whence thou didsi not 
tliink iliuu couldcsi be saddened, and tliou art made »ad, 

VOL. VI. U 



103 



The bUuing of tribulation. 



PiALH ilion the sorrowt <(fhell have found thee. For ihou thoiightcst 

iliyst'lf altifi, whcrna* tliou ivii».l Iiciiculli ; lliero hasl ihou 

found tlivself bencatli, wlier»- ihmi [ItoitghWiki ihyHcIf aloft. 
For (hoii hasl found thyself grievously afllicted with sorrow, 
through sadness at sonie evil from » quarter wliere {icrchaiice 
thou hadsl preaiimed lliou wouldest not bo marfe sad: the 
torrows of hell have found thee. But when it is uoll with 
thee, when all earthly ihiugs smile on thee, noue of thy 
loved ones hnlh died, no drought or hail or barrenne^ bath 
aiwuilcrd Uiy titieyiird, thy cask liath not grown sour, thy 
catllt* have not failed, thou hast iiiil been dishonciured in 
any hi|;h position of this world wbercin tbou hasl been 
pUcvd, Uiy frieiidH all around lliue livo an<l preserve their 
friendship for ihcc, dcjjendcnts are not wanting, thy diildreii 
obey time, thy Klave:* trctiiblo brfore thee, tliy wife livctb in 
hnmiony with thee, thy houac is called happy, — then find 
tribulation, if in any way thou canst, that, haviug fouud 
tribulation lliou uiayeNl ciitl im the name of /he /.ord. 
Perversely seeiuetb the word of God to teach tliat thou 
shouldest woep ii) joy, nnd rejoice in Korrow. Hear it 
Rom. 6, rejoieing in sorrow, l( e ijtory, it »»ith, in tri/nilalionn. ttuL 
KO il weeping in joy, if it have fimnd trifiuialirm. Let 
each one mark his own happiness, wherein his soul hath 
exulted and puQ'ud itself up in u manner with joy and olatcd 
itself, and said, ' I am happy.' Let him mark whether that 
happiness floweth not on, if hu can he sure of it that it 
remaineth for ever. liut if he be not certiiin, but Hccth 
that that wherein he rcjoicus flowvthi it is a stream of 
Babylon; Km him wV down fry il, and treep. Ho will sit 
down and weep, if ht; remember .Stun. O for thiit pence 
whivli we shall see in the presence of God ! O for that 
holy equality with the Angels! for that vision, that 
fair sight! I.o, in Babylon ftiir lire the things which hold 
th«e: let them not bold thee, let them not deceive thee. 
One thin){ i< tho solace of the captivo, another the joy of 
the free, /iy l/ie tralera of Uat/i/ion we mt duwti and trefr/, 
tehen tre remembered ^ion. 
rar.t. 0. On the ifUhirr in the midxt thereof ue hung up our 
intlrnmentt of music. The citizens uf Jerusalem have tlteir 
in^rumenta of music, God's Scriptures, God's eomiuauds, 




. 



^ S u ant to be practised towards teoridly in«). 108 

Gch1'« promises, mcditminn on ihe life to com«; but whilo v«a. 
they are dwclliiig (ir Ihe midtl of liabyloii, ihcy liang itp ^-^ — 
their inxlrunu-ntx o/'mnxie on fhr u-illotfn thereof. Willown 
arc unlVuiidil trees, anil here sti jilacwl, tlmt no good what- 
evvr CAD lie uiidiTSlood of tlicm : clsetrhtTG per^iups tlivre 
txny. H«Te im<lerNl.iii(l liirr<;ii ircCM, grouiiig by llie waters 
of Bnhylon, These trees are watered by the waters of 
Babylon, and briti}; forth no fruit; just as there aro tnca 
gre«dy, cmicIoiik, barren in good works, cilizcn* of Babylon in 
such «ise, that they are even trees of that n^gion ; rhcy are fed 
thereby these ptraKurcs of tritiisitory things, as though watered 
by the tcalers o/ liabgloH. Thou seekest fruil of them, and 
no where f)a<lest iL When we suH'er «uch men as these, wq 
live among lliuKc who are in Ihe midtt of 13:ibyIon. For 
wide is the (liflerence between the mtdnf t>f Babj/lon and 
the outside of HabyIon> There are some who are not in the 
midst of it, that is, arc not buried 'entirely in the lust of the' tmk, 
world and ihe delighu ihcreof. Hut tlioso who, to speak m*,'_ 
plainly and briefly, are thoroughly bad, are in Ihe mid»t of 
Rali/fon, and are barren Irecs like the willows of Babylon. 
When we Kee iheni, and fiud them so barren, that with 
difficulty do wc find iu them ought whiireby ih«y may be 
led on to tnie faith and good works, or to hope of a future 
life, or to desire to be set free from eaptiriiy under mortality, 
then wc know indeed the ScTiptnTi-N which we sliould 
address to Ihcnt; but, because we fiud in theiu no fruit 
upon whteii to begin, we turn away our face from them, 
and say, ' As yet they liaro no lante nor capacity for them ; 
whatever wc say to tlieni, they will counider foolish and 
contrary.' Therefore by deferring to apply the Scriptures 
to dieni, we hanjj up our insfritmi-niK of music upon the 
teiUotPs. For wc hold iheui not worthy to carry onr iuKtru* 
iDcnU. We do not therefore insert our instruments into 
them and bind ihcm to them, but defer to use ihom, and so 
hang them up. For the willows aro the unfruitful trees of 
Babylon, fed by temporal pleasures, as by tho waters of 
Babtflon. 

7. And see whether the Pxalm do not agree with thiti. 
On Ihe tvHtows «i» the niidxt thereof «rtf hung up our 
inetrnmetilH of music. For there thrjf thai led u» captive 

h2 





p 



SfMtHatt captivtt under litt. 

PtAhn demanded of h* wordu of tongx, and thoy thai led hs aitvf, 
""'""' an hyiHN. Tlmy demanilcd oi uit wordit of songn and an 
hymn, who led us captiie. Wlio haro Id us captive, 
bwthrcn? Whom hare wo at some time or other expe- 
rienced as our capturerit. Jerusalem of uM cxperieDced 
caplivily at the hands of the Babylonians, ihe Fentiaas, the 
Cbshtcane, and thd men of thoxu nalions and regions, and 
that afierward.s, not when these Psalms were composed. 
But WG have already told yon, beloved, that all things, 



which according to ilie leiier befel that city, were our I 

exdmplcs, and it can easily be proved that we are captives. ■ 

For we brealhe not the uir of that our true liberty : w« " 

WM.r, enjoy not the pnrily of Irnth, and ibiit wi»dom, that reinaift- 
inj/ in herself «'til-etA all th'mgs hpu: We are tempted by 
the delights of eiirihty things, and wc stnigglc daily with 
the suggestions of uulawful pUastire^; Kcarce do we hruathe 
freely even in prayer: we understand that we are captives. 
But who led us captive? what men? what race? what king? 
If we are redeemed, we once were captives, Wlio haih r«- 
dmmed us? Christ. From whom hath He redeemed us? 
From Uie devil. The devil then and his angels led us 
eaptire: and they would not lead uh, unless we consented. 
I Wo were led captive. Who our capturcrs were, I have said. 

' For they ari; the thicvrN who wounded the trarcllcr who 

went down from Jerusalem to Jericho, and left him wounded 

Lo1ulD,and half dead. Him He, our Keeper, that is, Samaritan, 
(for Samaritan meaneth ' keeper,') whom the Jews found 

Johns, fault with, and said, Sat/ ire nol well that ThoN art a 
Samariinn, and /iitft a devil/ of which two objections, 
the one He rejected, the other He accepted: /, Ho an- 
swered, fiavff not a dtrnl: yet Uu said not, ' I am not a 
Samaritan :' for bad Ho not been our Samaritan, our Keeper, 
verily we had perished : — this Samaritan then, I say, passing 
by, saw the man Icfl by the thieves hurt and wounded, and, 
as ye know, look care of him. Just as sometimes under the 
name of thieves are describe<l those who have inflicted on 
us the wouudK of sins, so, through our conaenling to being 
made captives, are ihcy also called our caplurers, 

8, ThaiK then who have led us caplive, the devil and hia 
angclH, w hen hare they spoken unto us, and when have ihcy 



They art/rted by Redemption. 165 

atkvd of Ha the words of mngtf whai ihen do we under- Vo. 
Bland ? Tlial, when tbo«n iu whom ihc devil nrorkclli ask — ^^— 
sucli thinj^ of its, he U to be underslood to ask, u-ho 
workcih in ihcm. The Apwllo saith, And you halh //rSph.S, 
quickened, who were dead itt Impatte* and sins: uriiertin 
in tiine paxt yr trnUed according to the course of this icorld, 
ttccordiny to the prince "/ the poicer of the air, the spirit 
that MOW leorketh in the children of disobedience: among 
irhom also we alt had our conttentaliou in timet past. He 
fihewcth that, haring been redeemed, he has already begun 
lo come forth from Babylon. Bui atill what sailh he yelt 
Thai wo coQlcnd wiih our enemies. .\nd thai wo may nol 
wax wroth with men, who allack ti^ with perseculiotie, th« 
Apostle has diverted our effbrb from hatred of uien, and 
guided ihem lo struggle with ccrUiin spirits, whom we sec 
not, and yet we coiiU-iid with ihuii. For he siiith, (IVKiih, 6, 
trestle not against Jlesh and blood, that is, a^ainat men, 
but against prim-ipalittes, against poirers, against the 
rulers of the diirkness of this world. V\'hat means ho by 
'this wortd^^ The toveni of this world. These he a)«o 
caUeUi darkness, that in, unjtist, wicked, unbelicTers, sinucrs; 
whotD, when they hare come to believe, he congniliiliitcth 
afler this fa»hiui), xuyiiig, Ye teere tometiwe darkness, butZyh.i, 
HOW are ye light in the Lord. So Ihen he has laid down 
that tte irrcslte with those principalities: llivy it i« who 
have led »% captive. 

9. But, jnst as the decil entered into the heart of Judas, 
to lattkii him betray his Lord, yet would not have entered, 
unless he had made niom for him; so many evil men from 
the midst of Bahyton, by making room in their hearts for the 
detit and hin aii^'els, so that he may work in them and 
through them, sometimes ask us, and r,ay to us, 'Explain 
lo us the reason.' 8o too ttie heatheu generally usk u«, 
'Explain the reason why Christ came, and what benefit 
Christ haih beeu to ilie human race. Have not malierB 
been wurMC upon earth since Christ came, and was it uot 
better then with men Ihaii it is now? Lot the Christiana 
tell US, what good Christ hath brought, wherein tliey think 
human atfairs mure happy, lor that Christ bath come. 
For ihou seest that if the theatres und ainidii theatres and 





WorlHiy men cannot understand 

iSii.M cjrctiaes were safe aB<t stantlitig, if no purl of Habjloti were 
'^""'"'• fnlliiig, if iiu'ii wen: Hiirnxinilt-d liy abundance of plcusiirta, 
nixl could aiiig and dance to lascivious Klr.iiii", if ihe impure 
and whorcmoiigt-nt could iiidul|;e their rest tn quiet And 
Niift^ty, if a mail did not fear famine in liis own liouBO who 
cried out lliul llie dancent nhould be clotlied, if alt this went 
on withont discredit, williout disiuibance, and all these 
follies could be enjoyed without unxielVi these would be 
happy limes, and Chrisi wimlil haw luuught gruat happiness 
to human nlfdirs.' But, foranuiuch as wickednesses arc »ow 
being destroyed, in order that that cjrlhly desin; being up- 
rooted, iIk; lore of Jerusalem may be planted in; forasmuch 
a» biiternesHCH are being mixed with this passing life, that men 
may long for the everhisiting lift!; fora-Mnuch as men are being 
dinciplined with scourges, receiving a father's correction, 
that they may not bercaller receive a judge's senu^nce; 
Christ, they »«y, hath bmuglit nothing good, Christ haili 
hrnuijht troubles. And thou begiiinest to tell to one, how 
much good Christ hulh done, and he receives it noU For 
thou seiiesl before him the example of those who do as yo 
hare jnst heard in the (iospil, who «■// all that thcij have, 
and yire lo the p'lor, thai lliry may hava Ireaxare in heaven, 
and /iiUow tht-lr Lord. 'V\\<.ni sayeat to hira, ' See what 
Christ hath brought! How many do this, distribuio their 
goods to the needy, and become poor not of necessity, but 
of free-will, following God, hoping for the kingdom of 
llvaveu.' He niockelh at such men as fools, and saith, 
' Is this the good which Christ hath brought, that man lose 
his own goods, and giving to the needy, remain needy himself?' 
Whiit llit'n wilt ihon do? Thou takest nut in the good tilings 
of Christ, for another hatli filled thee who is tho adtersary 
of Christ, to whom ihou ha«t given pluco in l}iinc heart. 
Thou lookesl back to Ibrmer times, and those former times 
aecm to thee to haro been happier, which were like olives 
hauling on llie tree, swayed by the wind, enjoying their 
wandering desirt-s lik« a sort of liberty in the brec7.o, TTie 
I time is come for the olive lo be piit into th« press. For 

^B tlicy ought not always to hang on the trees: now it is the 

^V end of ibo year. Not wilhonl ruuson arc certain Psalms 

f Ph. I 

^^ 81. « 



P*. 8. incribcd, 'For the presses:' on the tree i« liberty, in ihv 



the blessittffn of the Ooipti, 



167 



press, pressure. For when )iuiniiii afTairs are being crushed Vrh. 
uii<l pressed, ihoii obscrvesi thai avniice incrcascth : ob&en'e — '■ — 
also ihai Hr1f-dcni.-il iiicreaselh. Wherefore art ihoii so 
blind thai thou ki-vsi ihv k-cs flooring dann the MreeiH, but 
not the oil Bouinf; into the vats? Vet \* iioi this vjihotit 
reason : for ihcy who live ill, arc ({pncniUy known, ihej- who 
luni to God and are ch-aiised rmin the Tilth of evil desir«a 
nre hidden, lor in ihe i>ref>s or rather oul Ihv press, ihv lees 
openly ilnir, the oil secretly strains ofT. 

10, At lliis ye kIioui, «l this y« rejoice, bocanso now ya 
can irit doitn by the tei(tler» of liubtflan and letep. But 
they vho have ltd »» ctiptive, when lliey enter into ihe 
hearts of men, and aak us by the tongues of thvin whom 
they possess, and say to us, ■ViNjr »« the uordt of soni/s, 
gitii IIS a reaM>ii for the comiii]^ of Christ; tell us what is 
another life: when they say, 1 will not' bdJeve, give uie a 'nolo, 
reason why thou biddest me lnlieve. Such an one I answer "' 
uud say, ' Man, how is it tliat thou wiliest not that I hid 
thee believe? Thou art full of evil desires; if I tell of 
those good things of Jeriisalctu, ihoii laki^si thnn not in; 
thou must be eiuplied of that wliercwith thou art full, that 
thou inayest be filled with that whereof thoii art empty.' 

Be nol then ready to say oiif;hl to sueh an one: he is 
willow: he is hurrt^n wood. Strike not the instrunieni of 
iDUsic that it sound; hang it up rather. But he will say, 
'Tell me, sing to me, shew tnc tho reason. .\rt thon not 
willing for me to learn?' Tlioii henresl not with good 
intent; thou knoek^xt not so as to deservt! that it he opened 
to thee. He hath lillcd thee who hath led me caplivo: ha 
nskctli of mc by thee. He is conning: he »iikclh crallily: 
he asltcth nol to learn, but to blame. Therefore I will not 
speak to him; / fcilf harit/ up my iMxtrtimiuil of muxii:. 

11. But what will III! yet say? ■SVwff "M the words of 
tonga: ring us a hymn: ning u» onti of the xnaijn of Sion. 
What answer we ? Bubylon bcarrth thei-, Babylon con- 
tainelh thee, Babylon nuunsheth thee, Babylon spenks by 
thy mouth, thou lioowest not to take in save whiit glitters 
for the prvseut, thou knowest not how to meditate on things 

of eternity, tliou Wkest nol in what thou askest. How nhail wr. «. 
we sing (he Lor^x to»g in « xlrange land? Truly, 





p 



1B8 Chrhtiiits muni rememher fkeir trur Homo. 

Pe»i.»i lirethren, so it is. B^n to wish to preach the Inith in 
*""'" 'such inuasuTe as je know it, uaA see Imw needful it is for 
jDii tM endure liiich mockers, (lersecutors of ihe triilh, full 
of faUehood. Iteply to them, wlien they ask of you wh»l 
ihcr cannot take in, iiiu) say in full confidttncc of your holy 
aoiig, How ithall we ntiig the Lord's »ontf in a ttrange land! 
13, Uut lake ItccH how thou dtiellest nmong them, O |H-opIo 
of God, O body of Christ, O bigh.l>orn Imnd of wanderers, 
(for thy Iwiiic is not here, hut elsewhere,) lest when thou 
loi'eat ihem who itay to thee, Sitttf lo us the trortU nf Kiittift, 
giitff Hit ai* hijmn, xing wk nna of the nomjsi of Ston, and 
ftiriresi for their frietidship, and fcarcst lo displcaso such men, 
Babylon begin to delight tlicv und thou forget Jeitisulem. 
In fear llieu of ihiK, Kee what the I'aahnist subjoins, see 
what I'ollowK. For the man who sang Ihus, (nod that man 
arc we if we chooHe,) endured it1l around him nimi who nxked 
ihe«(! questions and allured him witli (lattery, who chid with 
biting words and fiilsely prai»c(l him, who asked what they 
look not in, were unwilling to empty themselves of that 
wherewith they were full; and being as it were in danger 
among crowds of such men, he hfted up his mind to the 
recollection of Sinn, and hin sotd bound itself with a sort 
of oath, and said, // I forget thee, O JenixiiU^at, amid the 
Bpeecbcs of those who hold me captire, amid the speeches 
of treacherous men, umid Ihe speeehes of men who ask with 
ill intent, asVing, yet unwilling to leant. 

13. Behold, of this number n-as that rich man, who asked 
lf*t.]9,thc Lord, (liiod Matter, what n/iatl I i/o thai I may attain 
ett^rnitt ti/e ^ Did he not in asking about ctenial life, ask, 
ftn it were, for a soitgof Sionf Keep the cowinaaitniPHtii, 
said ihe Lord lo him. And he in his pride, when he heard 
this, naid. All Ifime haei- I irpi from my r/iinth. And the 
I^rd .tpake to him one of Ihti nOH^f of Sinti, and knew that 
he took it not in; but He gare oa an example how that 
many ask, an it were, counncl concerning eternal life, and 
praise us so long as we answer what they a»k. He garc 
from him a lesson as though lo bid us, that we should after- 
ward say to snch men, II"w shnll tee itng Ihe Lord's sing 
in a stranffp laiid? Behold, lie saith, Witt than be perfect f 
Go and tell all thnt thou ha»l, and gioe to the poor, and 



^^HP9 The rich not to be high-minded, 16d 

IhoN »halt have trettiurf in Hearen, nnd co»ie,/oUaw Me. Tt». 
That he iimy loarn mnay of the Rongs of Sioii, let him first *' 
coat out all liinilraiicittt, let him wallt uiihoiit encuintiniicv, 
tbit he iDfiy Imvc no burden to weigh him down, and he 
shall loam sonienhai of the song* of Stan. Hiu he writt 
tuoy saiTo'Fing. Lei us say after him. //ow shall we atng 
the LoTiVx Kotiij in a nlmnife land f He indei^ wvut ntvay, 
yet (he Lord gave hope for the rich. For the disciples were 
Haddotiud, and said, IVho then ctin tm taivd? And Ho 
Riuwerod them, fVhtit is imponnibh for man, ia eaay for 
Ood. For the rich loo have a siirl of iHi'«*uru of their 
omt, and hare received a ftong of 8ion, a son(c <rhereof 
llie Apostle spcakoth, Charge Ifient thai are rich in thi* 
tettrlil I hat llirij h<- aol high-minded, n<ir I runt in nn- 
certaiH richex, but in the litiitg Gad, Il'ho git^lh h* 
richly all thing* to enjog. And adding what Ihcy ought 
to do, noiv hi; tonchrth hiu in!ktntmi.;nl, and hitngcth it 
not up: that theg he rich ia good tcork*, ready to 
dinlrihultf, triliing to communicate, laging up i/t alore 
for Iheiiigeltet a good foundation against /he time to 
come, that they may lay hold on eternal li/e. Here is 
■hat one of the tongs of tHoit which the rich have 
received; first of all, not to be high'tninded. For riches 
puffiip; and whom ihev pnfl'up, those »treain» sweep away. 
Wliat then is enjoined to them } Above all, not to be 
high-minded. What riches do, that let tJicm beware of in 
riches; in riches lit tlieni beware of pride. For that is the 
wrj evil which riches bring to men not on their gnard. 
For gold is not evil, which God huth made : but the 
avaricious inun is evil, who leaveth the Cieaior, and turucth 
to the creature. This then let him first take care, that he 
be not prond ; let him nit by ihe water* of tiahglon. For it 
is said to him, lin not high-minded! theTeforo let him nit: 
nor trust in uucertain riches; therefore let bim sit bg the 
waters ^ llnbylon ; for if he inist in iincorlain nches, be is 
carried airay by a Ktreuni of llnbylon. But if he humble 
himself, and be not proud, and trust act in uncertaiu nchea, 
lie sits by the iralers, he sighs for the t^ierlnKlitig Jenisak-ra, 
reroerabering Sinn; and ihat ho may reach Sion, be speiidelb 
his riche*. There thou bast the song which the rich hav« 



1 70 The poor to be content. 

Ti'ccirod fr(im iiiiiong the xfiDgn of Sioti. Let them work, 
' let tbem loucli iheir instTiimi;iii, let Oii-in iint be tdlo. When 
dicv find one saving to iheui, ' What art ihoii doing ? Thon 
art wasiing ihj- niiliKiJiiicc by Kpciuling so iiiiich : lav up siore 
for thy tliihirLii :' whi-u Ihpv ate that he tikes U not in, and 
undvTstaiKl that il is a xeiUoir, Itt llicin not readily say, why 
ihcy do so, or ivhnt thoy do, let tbpm A/i«</ up their iimlrw 
rntnlx tin the wUlows of Itnhi/hn. But beside tlie willows lei 
them sing, lel them not rest, let ihem work, i'"or they lose 
not what they spend. They IruRt iheir riches to a r\a.\v, and 
they ai'c %i\ii; : they iniKt them to Christ, and nrv (hey lost } 

14. Thou hast heard the song of Sjon for the lich : hear 
lTiai.6,now the song of ihc poor. The same Paul ssilh, Wg 
'■~ bTOtiijht NOlfiifiij into this *rorld, and it in cerlriin ire cntt 

carry nothing out : and hai-iiig food and raiment, let us be 
tiereK^iih content. Ititt thry that trift be rich JtiU into 
temptation and a snein; and into many /oo/inh and hurtful 
Itt^ls, tchich drotvn men in dentriict'ion and perdition. 
These arc iciilern of Babylon, For the love of monrtf it the 
root of alt ceil, triiicti tt-kHe gome eovifted after they have 
erred from Ibr faith, and pierced themialre-i Ihronijh trith 
many mrrnwn. Are then these .songs contradictory ? They 
arc not. Sec whnl is snid to the rich : not to be big/i-miadedf 
not til trunl in uncertain ric/ieit: to do t/ood : to dinlribulci 
1o lay up in utore for Ihrmnetr'es a yood foundation for the 
limtf to come. But what i.< said to tin: poor? Theif who 
toill be lick fall into temptation. He said iiol, ' They who 
lire rich,' hill, Ihrtf tc/io trill he rich : for if ihcy were already 
rich, ihcy should hear the other song. The rich i» bid to 
spend, tlie poor not to dettii-v. 

15. Jtiit while ye live among such aat these, who take 
not in a song of Sion, hany up, aa I have said, your inalru- 
menli upon the. uilloirs in the midst t/iereof: defer what ye 
are about to say. If they begin to be frtiilful trees, if the 
trees are changed, and will bear good fntil ; now then it is 
lawful foriiK to sing to tlio ears of (hem that li.-.teii. But 
while they among whom ye live drouni you with clamour, 
ask with ill purpose, resist the tniib, bind yourKcIves not to 
be willing to please them, lest ye Ibrget Jernsalem. And 
let your one sou), ina<le one out of many by the peace of 



The 'right hand' means everlatting Life. 171 

Christ, let captive Jerusalem, <lwel!iDg here on earth, say, Vbr, 

If I forget thee, O Jerusalem, let mfi riifht hand forget me. "• 

Veheraenlly hath she bound herself, my brelhren, let my 
right hand forget me, sternly hath she tied herself down. 
Our right hand is life everlasting, our left, life in this 
world. Whatsoever thou doest for the sake of life evedasiing, 
ihy right hand doeth. If in thy works thou mingle with 
the love of everlasting life desire for the life of this world, 
or man's praise, or any worldly advantage, thy left hand 
knowuth what thy right hand doeth. And thou knowest 
that it is enjoined in the Gospel, let not thy left hund know Mwt 6, 
what thy right hand doeth. Therefore sailh she, // 1 forget ' 
thee, O Jeruxalein, Ut my right hand forget me. And truly 
BO it happens : it is a prophecy she has uttered, not a wish. 
To them who forget Jerusalem, this happeneth which she 
hath said, their right hand forgetteth them. For life erer- 
lasting abideth in itself: they abide in delights of this 
world, and make that to be right to ihem, which is lefl. 

l(j. Listen to this, brethren: for the right band's sake let 
me press this upon you, for the Balvatiou of all. Ye re- 
member perhaps that I once spoke in this place of some ^A. cm 
who make what is left to be right, that is, who considers. ' 
worldly goods of more value (than everlasting goods), and 
consider happiness to consist in these, not knowing what is 
true happiness, the true right hand. These Scripture calleth 
strange children, as though they were citizens not of Jeru- 
salem, but of Babylon ; for the Psalmist saith in a certain 
place, Lord, »ave me from the hand of strange children, P'- 1*4, 
whose mouth talkelh of vanity, and their right hand is ' ' 
a right hand of iniquity. For he goeth on and saith, 
TXeiV sons are like strong young vine trees, their daughters 
polished like unto the temple: their garners are full and 
plenteous with all manner of store, their sheep bring forth 
thousands and ten thousands in our streets: their oxen 
are strong to labour, there is no decay, no leading into 
caplicity, and no complaining in their streets. Is it sin then 
to enjoy such happiness as this ? No : but to make it the 
right hand when it is the left. And therefore what goeth 
he on to say ? They called the people blessed that are in 
such a case. Behold how their mouth hath spoken vanity ;'ib,il. 




F 



fFe are to rememhcr Jeriualeni. 

Peoi.H they hstre calli-il I lie pfo/}h blesned lliiil are m -tNch a caie. 

""^^''Thou indeed art a citizen of JcruBaWui, who forgellest 
not Jeni/iiilfim, lest tfit/ ri;//il liiind JoryH titer: lo ! ihey 
teho have npoken vanity have called Itia people blesxed who 
are in such a aue ; sing llicm lo mv a song of Sioii. 
tihimnii, Haitli htt, i» the jieop/e Ifmt hath the Lord fi>r their 
God. Ask yotir hearts, brethren, whfihtT _ve long for tho 
good things of God, whi'thwr yi! long for that city, Jt-ni- 
aatuni, whether je desire eierlasiing life. Let all that 
earthly happiness be to yoii on tli« left hand, let that 
be on the nt(ht whit^h ye will have for ever: and, if ye 
have that which is left, presume not thcrcupmi. Dust 
Ihon not chide him, who ehooites to eat uiih the lei) 
hnmW If ihou thinke»t that a wrong is done lo thy tablu 
nhen a guest cats with the lell, how can it but be a wiong 
to lh« Tabic of God, if thou inake^t whut is ri«ht to lii> left, 
and what is left, right? What then? 1/ I Jorget thctf 
O Jerum/ein, ht nnj right hand jorijef me. 

17. IM my tomjiie cleave lo my jitw», if I rememher not 
thee. That is Id me he dumb, he saiih, if i remembeir 
not thee. For what word, what sotind dolh he utter, who 
ulterclli not Kongs of Sion? That in onr Imigue, ihc song 
of Jerusalem. The song of the love of this world is a 
Ktrangc tongue, a barbarous tongue, which wo have learnt 
in our captivity. Dumb then will he be tn God, who 
forgeiteth Jerusalem. And it is not enough to remember: 
foi her enemies too remember her, desiring to overthrow 
her. 'What is that city?' say they; 'who arc the Chris- 
tians? what sort of men are the Chrixtian.t ? would they 
were not Christian!*,' Now tht- captire band hath conquered 
its capturcrs; still they murmur, and rage, and desire to 
slay tho holy city that dwells as a stranger among them j 
just as Pliaraob desired to destroy the people, when he slew 
the male children, and left the female : he strangled, that is, 
the virtues; the lusts ho nurtured. Not enough then is it 
to remember: take heed how thou rememberest- For some 
things we remember in bate, BOnie in love. And »o, when 
he had said, 1/ I forget IIikc, O Jerusalem, let my right 
hand Jorget mei let my tongue cleave lo my jaws, \f I 
remember not thee; he added at once, if I pr^er not 



The cAiUren of Kdom, carnal men. 178 

Jerntalem in ihe height of my jog. For tbere ia the Veh. 

liciglit of joy whvTC wc enjoy God, wlieix! wu arc safc of — 

united lirotlierliood, and Ihe union of citizenKhip. TIictc iio 
leuiptcr nliall assail us, no one be abie so much un. to urge 
us on to »ny al)iin.'mi-nt: llicro nonght will delight ua but 
good: there ull ir.inl will die, there perfect bli«M will duwu 
or ua. If I prefer not Ji-rusalem in the height of my jog- 

18. Then he tunieth to God iu prayer nguinst the onomios 
of thai city- Remt^iulter, O I^ird, Ihe children of Edom, 
KdoiD is the same irho is ako cnllod Esuu : for yc beard 
jn»l now the wovds of the Apostle xtmA, Jacob hare I loixd,Roat.9, 
but Ksau hare I haled. 'IVo sons were there in one womb, 
both twins, in the womb of Rebecca, Hons of Isaac, grandsons 
of .\br.ihain : hotli weru bnni ; niie to inherilanne, ibi: olhcT 
to disinheritance, lint Kaau was his brother's enemy, he- 
cause ho, the younger, forestalled his blessing, and the pro- 
phecy nuK fulfill>!il, Ihe tjoHiigt-r ihiill narre Ihe elder. Who Gen. 35. 
then iho elder is, and who the younger, and who the elder''''*" 
thai shall servn the younger, we now understand. Elder 
seemed to bo ihe people of the Jews, younger in point uf 
time the Chri.'^tiaQH. And see how the elder servcth iho 
younger. They carry our Scripture*, we live by iheir 
ScripturvH. But ihat ye may understand the elder and 
younger generally of all mankind, the elder mcaneth the 
carnal man, the younger the Kpirilual man, for finst is tba 
carnal, afterward the spiritual. 'II1011 findest the Apostle 
•aying clearly, ITie first man is of the earth, tarlhy : the 
tecottd Man w Ihe Lord from heaven. A* it the earthy, 
tvch are they aho t/ial are earthy; and an is the Heavenly, 
tuch are they also that are fiearenly. And «« ttv hate 
borne the image of the earthy, ire shall alto bear ihe image 
of the heacrnly. But above this he had said, Ilottbeit, 
that teas not first which it spiritual, bat that uhith is 
natural, and a/terttard that which is spiritual. By natural 
he meanelb the same as he also calleth carnal. Mini, when 
he ia bom, is at first natural, carnal. If he turn from hia 
captivity in Babylon to return tn Jerusalem, he is renewed, 
and there happeneth u renewal according to the new and 
inner man, which is joungor in time, greater in power. 
Esau then signifivlh all ihe canial, Jacob all (ho spiritual : 





ffg are to prag to b« Jelirtred from tkem. 



f»tvti the younger ihe elect, the elder the re|irohate. Dolh he 

witih hiiBKcir loo lo be of the cicctf Let him become a 

j-miiigur Hoti. Mi>reover, hv is ciillird Kilom, from n certain 
red pottage of lentils, a red kin<l of food. Well boiled irene 
lh« bmificd lentils : Ksuu clc&iicd them of his brother Jacob, 
and, ovctcouiv hy liut for vnting those lentils fielded lo hitn 
bi> binhrigliL Jacob gave up the pleajunt food, received 
the honour of preeniiuoncc. Hence, by a kind of bargain 
belwcei) ihein, it came to pass that the younger became 
the eldt^r, the elder the younger, an<l Ihe elder wn-ed tho 
younger. And the elder was called Kdoni, which nieanelb, 
according to them who knun- that Unguage, 'blood,' for in 
Curlhagiiiian loo, blood is called * Edoin.' Wu»<ler not: all 
I Cot. carnal men belong to blood. Flesh and blood ihall not 
l»,M. inligril tkf kinydout u/ God. To that Kdnm bcloiigcth not: 
Jacob belongctli, who gare up fleshly food, and receired 
spiritual hoiiotir. So the other became his enciny. All 
cuntal persons are enemie* to Hpiriliial penionK, for all sucbi 
do^riiif; present things, persecute those whom they see lo 
long for things eternal. Against these the Fsaliuint, looking 
hack to Jerusalem, and beseeching God that he may be 
delirered from captivity, saitli — what? Remember, O Ijtrd, 
the children of Kdom. Deliver us from carnal men. from 
those u ho imitate Ksau, who are elder brtthren, yet eii«mieM. 
They were fir»t-bom, but the limt-boni liavc vron ibe pre- 
eminence, for the lust of ihc flesh hath cast down the former, 
the conlcnipl of lu.st hatli lifted up the talWr. TIm; other 
live, and envy, and persecute. 

10, Remember, O Lord, the children of Edom iu Ike day 
((f Jerusiilei'i. The ilay of Jerusalem, wherein it was tried, 
wherein it wan held cnptircj or the day of Jerusalem'* 
happiness, wherein it is freed, wherein it ri'aghc» its goul, 
wherein it is made paitaker of eternity? /^^MrmArr, naitli 
be, O Lord, forgut not, the children of Edom. Which? 
Titose teho xnid, Rase il, ra»e H, ftr-n lo Ihe foundation 
thereof, Rcrmemher then, it means, that d:iy whcrrin llicy 
willed to overthrow Jerusalem. For how great persecutions 
hath the Church tufferud! How did the children of Kdom, 
that in, carnal men, Korvants of the devil and his angels, who 
Korsbippcd stocks and stones, and followed ibc luau of tlie 




£eii lusU to be destroyed, 17A 

flesh, how (lid they Hay, 'Extirpale tht: ClirisUKiiii, (]«siroy Vrb. 
»h« Oiristiaiis, lot uol one t^maiu. overtbrow them cvun lo -— - 



the fuiiudalion !' Have not thc-ttt; things been n.-iid? Aii(] 
when ihuy ucro said, the peraecutora were rcject<;d, the 
martyrs croniicd. T/iei/ said, Rase il, rttse it, eoeit lo the 
JoundalioH iJiereo/'. The aoiitt of Edoiii say, ' Ra»C! it, rase 
it:* God siiilh, 'Serve' Whosi- uordscao prevail, sate God's, 
Who liaitli, Tile elder shall nerre the ifoitngcr t Rase it, rase 
il, eren lo the f'oHtvialioR thereof. 

20. Tlien h« tiin>clh liimsidf lo her, O dauyhler of Habtflan, 
HHhappfi : iitihajipy in ihy very cxullinji, tliy prusuniption^ 
tliiim enmity; unhappy dtiuyhler vf Babi/loH ! The citr 
is cuUiid Itotii Ituliylon, and dmi|;hU!r uf Bubyluii : just as 
ihoy ftpeak of ' JcTusalcni' and ' the daughter of Jenntakia/ 
'Sion' and 'the daughter of Sion," 'the Church' and ' th« 
daughter of ihu Church.' Am it Nuccct^dt'ih the other, it is 
called 'daughter;' as il is preferred before the other, il is culled 
' raotber.' There was a former Babylon ; did the people 
remain in it^ Because it siiccev<lelh lo Rabylon, it ia 
called daughter of Babylon, O daughter of Babylon, 
unhappy thou ! Happy shall he bit that piuji'lh thee ; 
unhni'py thou, happy he. 

m. For what hasi thou dimv, and how nh;ilt ihou be 
repaid? Listen: happy slinlt he be Ihat repnyelh lhee,-nt.9. 
aa thou hast serrett us. What repayment ineaOL'th he? 
Uercwith the Psalm closi-th, Happy, Ifutt tatrlh andJasheth 
Ihy lill/e ours ayaiatt the rack. Her he callcth nuhappy, 
but him happy who payeth her as nhe hnch survc-d u». Do 
we ask, what reward? Happy, sailh he, that lah-th and 
dasheth thy little ones ayaiutt the rock. I'liis is the rti- 
paynient. For what hath that Babylon done to un? Wo 
have alreaily sung in another Psalm, The uords of thept.6i.3. 
wicked haitf prevailed aijaimt us. For nbeii wo were born, 
lb« confuHon of this wurld found us, and choked us while 
vet infants with t!io emply notions of divers errors. The 
infant that is boin destined to be a cilinen of Jerusalem, 
Uid in God*s predestination already a citizen, but meanwhile 
K prisoner for a (itne, when leainoth he to love ought, save 
what his parenU have whispered into his ears? They teach 
him and train him in avarice, robbery, doily lying, the worship 




1 




■ 



The ' iittU ones' of Iiab>/lon, ntu in their iitfaHcy. 

P«M,M of divers idols and (lori)R, tliu iiDUwful ix'ntcditis of cachant- 
^^^^^ menu and iimiilvU. What sJiall oiii: yet iin infant do, a lender 
aoiil, observing; vliat its ciders do, save follow itiat irhicli it 
sectb ihviii doing. Bubvloii then lia» pcntAcutvd us vrhvD 
litllo, but God bath ^ivcn us when grown up knowledge 
of ourselves, that wc shoold uol follow the errors of our 
> Tid. OD parents. And this, as I then too mcnlionc^', was foretold 
Joffj'e^'^y *''<' Prophot, The nations Khali coiHe to thee from the 
lO. VHiU of the earth, and shall fay, -Surely our falhera have 
inherited lies, eanily which halk not pinftled them. So 
spcatc they, itow }|;rown up, who wlien lilthi were statu by 
followiug lhe«e vanities, and then coiuing to life again 
increasi; iu union with God, and repay Babylon. How 
shall lh«y repay her? A» sho haih sentid ust. \xt her 
little ones he choked in turn : yea lei her little one!> in turn 
be dashed, and diu. What are the lilllo ones of Babylon } 
Evil desires at their birth. For there are, who hive to 
fight »itli invt-lerule lusts. Wheu lust i& boru, before «vil 
habit giveih it strength against thee, wheu liist is liillc, by 
no means let it gain the sireuf,'th of evil liiihit; wheu it is 
little, dash it. But thou feare»l, lost thtjugh dashed it die 
j Cor. not ; Dash H ayaiiisl the Rock : and that JtocK is Christ. 
' 22. Hrttthren, let not your initlrunii-niK of niiiKte rest in 

yuiur work: sing one to another songs of Sioii. Huadily 
have ye heard; the moro readily do uhat ye have heard, 
if ye vri*h not lo he willows of I3a1iyluu fed by its streams, 
and bringing no fruit. But sigh for the vverlaKting Jeru- 
salem : whither your hope goeili before, let your life follow ; 
there wu shall he with Christ. Christ now is our Head; 
now lie rulclh us from above; in that city (Ic will fold us 
to llimselfi we shall ho equal to the Angels of God. We 
should not dare to imagine this of uunt elves, did not the Triilb 
promise it. This then desire, bretlircu, ibis day and night 
tliink on. Howsoever the world shine happily on you, 
presume uol, parley nut willingly with your hi»ls. Is it a 
grown up enemy i* let it be staiu upon tlic Ruik. Is it a 
little enemy ? let it he <hished against the Uock. Slay the 
grown up ones on the Itock, and dajih the little ones 
against the Rock. l,el the Rock conquer. De built upon 
the Rock, if ye desire not to be swept away either by ibv 



Con/estion Iwo/otd, of sin and of praitt. 



177 



Kln'Oin, or the wIdiIh, or the niin. M yc wisli to be anntrd Vu. 
agaiiiNt Iftinptatioas in this world, !el longing for the ever- -^ — 
lusting JcnisaU-ni grow iind be "trrtigthpncd in your hraris. 
Your captivily will pass away, jour happineNK vfill conic; 
the laat enemy ithsU he destroyed, and we shall Iriitinph 
with onr King, without death. 



PSALM CXXXVIII. 



SERUON. 



CHXVII. 



^l. Thb liilu of this Pitalm i« brief and wmpli-, and need 
not detain us; §ince we know whose reBenihlancc Duvid 
wore, and 8incc in him we recognise ourselves al*o, for we 
too are mt^mherit of thut Body. Let iis recognise then 
herein the voice of the Church, and at the same time lei ns 
rejiiice that we hiive Iioen thought worthy to ho in her, 
whofw voica we have heard chanting. The whidu titlu 
i», ' To Darid himtrl/.' Let us see then, whnt is t<) David 
hiiniielf. 

S. / tcill con/e^x to Thee, O Lord, wUh my whole liearl. »»f. 1. 
The title of the Fsalra is wont to lell us what is treated of 
wilhin it: but in this, since the litle informs us not of ihis, 
but («l)x us only to Whom it is chanted, the lirsl verse tell* 
tis what is treated of io the whole Psalni, / wilt c"iife»H fo 
Theft ^ Lord, ifith mtj wliote heart. This cunfessinn then 
let us hear. But firal I remind jou, that the term confessinn 
in Scripture, when we speak of confession to God, is uwd in 
two senseit, of sin, and of praiite. But confession of siu all 
know, coDfession of praise few attend to. So well known is 
confession of mu, that, wherever in Scripture we hear the 
w«ni«, / trill confemi to The«, O Lord, or, toe will confess to 
Thee, forthwith, throngh habilnally understanding in this 
way, our hands hurry to beating our breast : so entirely arc 
men wont not to uoderstiind confettaion to be of ought, savu 
of sin. But was then our Lord Jesus Christ Himself too a 
unneT. Who »ailh in the Gospel ', / con/eat to Thee, Father, • conti. 
l/>ni qf henern and «arlh f lie goelh on to say what \i« j],j_ , j' 
VOL. VI. N *»■ 




r 



u 



* 



178 God hears the voice of the heart, not nf the itMuth. 

PsALN confcsseth, llini wv ini){)it undcrttiniid Hi» coufcftsioii lo be 

of praise, not of sin, / confena to Thee, Father, Lord of 

heaven and earth, becauxe Thou ha.U AW fkes« thin^e /rom 
the triie and firttdnnl, and hast rrrirated Ihtm unto biihcH. 
He prainecl the Father, He praiai?d God, bccaust; He de- 
spisclfa not t3ii: hunihle, but iha proud. And sucb coufossion 
are ve mtw (^oing to hear, of praise of Uod, of thanlisgiving. 
/ win con/eni lo TItrtf, Lord, with mt/ tchoU ht-arl. My 
whole heart i lay upon the altar of 'I'by praise, an whole 
humt-offftiog of praise I offlr lo Tlice. A whole burnt- 
oH'cring U a sacrificu where the whole is hurnt, for tho 
'inio- <;ri;ek word eXov' mcancth 'whole' See how he oHbrulh a 
L>t. flpititual whole biirnt-olfcniig, who saith, / teilt confe** to 
Thee, O I^rd, irith tnt/ tchole heart, hvl the ftuine of Thy 
I^ve, ho saith, sut on fire my wholo heart, let nought in ine 
be left to invkelf, nought wherein 1 may loob lo myself, but 
may I wholly burn towards I'hee, wholly he on Rrtt towards 
Thee, wholly love Thoe, as though set on fire by Tbee. / 
iviH confess tii Thee, O Lord, with mt/ whole heart: for 
Thou hast heard the words of my mouth. What moiilh, 
save my heart? For there have we the voice which God 
huarvth, which car of man knoweth not at all. They cried 
aloud indeed who accused Susanna, but lifted not up their 
eyes lo heai'cu i xbe was silent, and cried with her heart; 
wherefore she was thought worthy to be heard, tbey to be 
punished. We have then a uiuulh within, there do we 
ask, thence do wc ask, and if we have prepared a lodf{ing 
or an home for God, lliere do we spoak, thcru arc we heard. 
AoW ir. ffir He is not far from ererij one ofux, for in Him we lite, 
and more, and have our betng. Nutight iiiaketh thee far 
off from God, sare sin only. Cast down the middle wall of 
un, and thou art with llim Whom thou askest. Thou hast 
heard, saith he, the uorda t^' mg mouth : / will confess lo 
Tliee. 

3. And before the Ani/eU will I sing unto Tiiee. Not 

before men will I &ing, but before the Angels. My song 

is my joy ; but my joy in things below \% before men, my 

joy in things above before the Angels. For the wicked 

«'**- knoweih not the joy of the just: There is no Joj/, saith my 

81.' ' God, lo the wicked. Tho wicked rejoicclh in his larcm. 




HpH Man, GoiTs TempU. 179 

the martyr in his chain. In what did that holy Crispiiia Vm, 
rejoice, whose festival is kept io-<lay ? She rcjoJcpd when — ^— 
she was being sei/cd, when she » as being carried hefort- ihe 
jtidgu, when she wax being put into prison, when she was 
being brtnighi forth botiod, when she w.is being lifted up on 
the scaffold', wluti she was being heard, when she was being ic»tuu. 
condcnincd : in all ibeBe things s]ie rejoiced ; and tho 
wretches thought her wretched, when alie wa« rejoicing 
beforu the AngcU. 

4. / trill uorship foirard Thy holy Tnnptc. What hol> «r. 2. 
Temple? Thai where we shall dwell, where we »ha11 
wdinhip. For we hnslcn tliat we may adoie. Our h^vt is 
pregnunt and coinclh lo the birth, and serlteth whem it may 
bring forth. What is the place where Ood i« to be wor- 
slitppL-d f What world? what building, what abode in 
heaven and among the stars ? W« Hrarvh the holy Scrip- 
tures, and find Wisdom nsyiiig, / tm* irilh Him, I irntPmr.t, 
the hefwf wf'om He rejoiced dfiily. 'I'hen she tellelh us what Jq^ 
ar« His wovW, and disclosclh to at her own abode. fVketi 
He esluhlifilieii Ihe ctouda ahote, H-tien He »c( apart ffix 
abode abore the winds. His abode is Hia Temple. Whither 
th«n shall wv go? Are w« to go above the clouds (o 
worship.^ [f He is worship)>ed above the elouds, the birds 
are better ihsn wc. But if by the winds we umlcistaod 
soulS) I mean souls described under ihe name of winds,i^ 
(just as Scripture siiith in a certain place, We catNeP».\%, 
jttfing on Ike wingx of'trind, that is, on the virtues of souls;"" 
whence also the »oul is called tlie breath of God, a nort of aea. *, 
wind, not thai we ahould understand thereby the wind'' 
which we feel as it propels our body, but thai by the title 
thereof may be signified Homewhat invisible, which can neither 
be seen with the eye, nor inhaled l>y the smell, nor tasted 
by the palate, nor handled by the hand; a sort of life, that 
is, whereby wc live, which is called 'soul,') — if wc understand 
these to he meant by winds, tlicrr is no reason why we 
shonld seek visible wings lo fly up with the birds tu worsliip 
Bt Ihe Temple of God, but we shall find thai God sitteth 
above us ourselves, if wc choose to be faithful to Him. See 
whether it bo not so: Ike Temple o/Ood w holy, snith the"^'"'-*! 
Apostle, which Temple ye are. But assuredly, as is manifest, 

X 2 



180 Qo^t dealhtffi, Mercy and Truth, 

P»*i.« God <l«cllcth in Uio AnmOs. Tlierefore when onr joy, 

being in apiriiuul ihings not in cavtlity, tnkcth up & song lo 

God, lo Slug bof'orc Uic Aiigds, ihftt very assembly uf Angels 
u the Tvmpk' of God, we worohtp touaid God's Ti-inple. 
There is a Church bclov, ihcre is a Church ubuve also : 
the- Church l>elo» , in all ihe fnithful ; ihu Church abovt-, ID 
all the Augcls. Bui the Gud of Augels camu down to the 
Church I>el»»', and AiigeU miuisten^d to Him on earth, 
M&tt.4, while He ministered to us; fur, / came nol, saith Wti, to 
mtx-ift ^" minith'ffd unto, but to minutfT. Wbut hath Ue 
S8. iniiii.'itered to ub. save what to-day also we eat and drink? 
Siucc then the Lord of Angels hutli miuistrrcd to us, let U8 
not despair but that wo shaU be equal to the Angels. For 
He that is greater tlian tlie An^i-ls came down to man ; the 
Creator of the Angela look man's natnru upon Him ; the 
Lord of Angel* died for man. Tlierefore, / wHl tcorthip 
toirard Thy holy Tnuifitit : 1 iiiunn, not the temple uiude 
with bauds, but th^t uhich Thou hast made for Thyself. 

5. And / wiil coiifets to Thy Same in 'Ilty mercj/ and 
Thy truth. In these two wc cutifoKs, for so it is written in 

r*. Vi, another I'satiu aUo, AH the path* o/ the Lord are mercy 
and trnth. lu these two do vie confess, in Tliy mercy and 
Thy truth. In Thy mercy Thou lookcd^t upon the sinner, 
in Tliy truth Thuii pcrforni<;d»l Tliy promise. In Thy 
wercyt therefore, and Thy truth will I eonfeae to Thee. 
These also which Tliou hast ^iveu to me, do I according to my 
power give to Thee lu rcliini: mercy, in aiding other; truth, 
in judgiug. By these God aideth an, by these we win God's 
favour. Rightly, llierefore, All the tcays of the Lvrd ai-e 
mercy and truth. No other ways are there whertby Ue 
eon come lo us, no other whereby we can come tu Him. 

6. For Thou hast Magnified Thy holy Same ueer evety 
thing. What sort of thanksgiiing is Un», brethren? He 

G«.i6,hath magnified Hia holy Naine ori-r Abraham ; (ut, Abraham 
Sam. 4,i*''*e»yrf Upon God, and it was counted unto him for righte^ 
S- outness. But all other nations offereil i>.-icriflce lo idols, 
served devils. Of Abraham was bom Isaac; OTer that 
house God was magnified ; then Jacob ; God was magnified. 
Who said, 1 am the God tif Abraham, and the (ivd ^ 
Itfuic,aiid the God of Jacob : iheu came hi» twelve eons; 



P ffe are to prag/or ktacettly, nol eaiiifj/, goodt. l8l 

thvn idc pvoplc of Israel were freed rroiii tC;^'pt, led ttiroiigh VtR. 
th« Red Sea, trained in llie wildRrutfi^a, pluci^d in ihe pn>nii<uij - — '- — 
land, while the Gcntili-s wcro drirvn out. Tlic nBHic of the 
I»(d wra.i magiiifi<-d nver Isr.lL-). Tlitiii cuinc lliv Virgin 
Alarj, then Clirisl our Lord, dijini/for our sins, risinif again Ram. 4, 
/or our jnxtificalioM, filling ihc faithful with Ilia Holy Spirit,^"" 
sending forth nii.-" to prodiiim ihr<'ii);li<>iit thu Gentiles, 
Repent ye, for the Kingdom of heiiivit is at hand. Itcliold, M»b. s. 
Jte halli ma-jnijied His holy Name abate all Ihin-js. 

7. Ill K-hal day suerer I call upon Thi^, du Thou quickly fct. S. 
hear me. Wherefore, quickly? Because 'J'hoii hast said, 
li'hile yet l/iim nif xpr-akiny I will nay, Ixi, here I am. [■.U,ft, 
Wbctefoie, quictli/ f Because now 1 seek not earthly hap- 
pinuKM, 1 have learnt holy longing from the Ni-n TistaiiioDt. 
I seek not eurth, nor ewlhly iihundniict!, imr temporal health, 
nor the overthrow of my enemies, nor ri<dies, nor rank : nought 
of these do I seek; thexeforB quickly hear me. Since Thmi 
hail luiight Die what to »ice)i, grunt what I »cuk. Let us say 
to thia mun, .AxkcKt ihon ought of thi» kind ? Let ns hear, 
let bini speak out his petition, let us see what be seeketh : 
let us learn of him to xeek, that we may he thutight irorLhy to 
receive. Thou csment to Church to-day, to ask fur Home- 
what. What think we ibou earnest to uskf Thou cameiit 
with thy longing, vrhatsoevcr it were ; would it may be 
initoconl, yet, evt'u then, citntal. I^il away iui(|uily, put 
away camal-inindedness: learn what it is thou scekest, lake 
heed nhat it is thou eelcbralest. Thou art celebrating the 
birthday of a holy and blessed woman, and tlion art dcsirinff, 
it may be, earthly Itappiness. Sh« for her holy longing 
gaT<; up the bappine» which she had on earth, gare up her 
children trbo wept and grieved for whut they thought 
their motherV cruelly, that she seemed to have loKt 
t-nrthly pity, when she was hastening to an heavenly crown. 
Did she uot know what she longed fur, what nhe tiamplud 
on ? Yea verily, she knew how to siny be/ore the AngeU uf 
God, and to long fur their society, their friendship hoty and 
pure, where she should die no more, where :;hc should know 
the Jud^e bcfurc Whom no lie could prevail. What then? 
arc there no good things in that life ? Yen rulhcr, ihero are 
tlie only good lliing^^ not good mixed with eiil, safe ihing.%, 



1 




l»i 



For incrtate, not in bodily 



3S. 



Pmih in which ihoii majeBi joy aa much as thou will, and nono 
^"^^^lay lo the«, 'llcMniiii thyself." But lit-rc to joy in earthly 
gfloda is full of vi-xatioi) imd |»i'ril, lesi thou joy in ihom 
so as to cling to Ihem, and by joying amiss, perish. For 
wlienfarc dutli God uiinglc tribulations with unrthly joya, 
save that, feeling tribulalimi and bittt^rness, we may learn 
to long for orerlaating sweetiieBs f 

6. Lei us sec (hen whnl ho seckclh, with what right he hath 
aaid, qiiicklij hear mc. For whiil st^ekcsl thou, that thou 
shouldcst quickly be beard? T/iou ilutll vtiitliply mt: Tii 
■uftny waya may inntiiplicntion he undursioiwl. 'ITiere is 
iho nuilli plication of earihly ^-eueration, according to th« 
Gen. J, (irsl ble^siug o» our niituro, wtiich wc have hc-mi, Be 
fruiifnl, and muUipUj, and rrpUuith thti eitrth, and subdue 
it. Is it thus he willed (o be oiidlipliod, who said, guickljf 
hear tne f Thiit iniiltiplicdtioii cWurly \% fniiiful, and cometh 
not save of the blessing of the Lord. And what shall I say 
of other multiplications? One man is uiulliplicd iit g»l<l, 
auother in ailvcr, another in caitli;, anotWr in slavea, another 
in lands, another in all these. Many earthly mullipHcations 
are there, but more happy than all is thai of children, though 
to avaricious men evuii fruiti'ulncss is vcxalioun. For they 
fear lest if many children be born to them, they will be l«ft 
pour. And thitt anxiety hulh driven many to uonalural 
dealing, so that they have forgntluu that ihoy weru parents, 
ami, stripped of all human aOectiuu, have exposed their 
children, lo mal;e them others' children: so that a mother, 
who gave it birth, has cast out her thild ; another, who 
gave it not birth, has taken it up: the firai has despised it, 
the second loved it ; the firxt untruly mother after the tlesh, 
(he other more truly in will. Seeing thi-n thi-rc he many 
multiplications, and many kinds of multipHcalioDS, what 
multiplication seeketh he who said, tjuickli/ hi-tir me? 
For he sailh, T/ioh shall muUi/zlff me. We wait lo bear, 
wherein. Hear then: i« my kohI. Not in my flesh, but in 
wif ioiil: Thou thait mulUply me in mif xoui. In unght 
fuTtbcr adilcd, lest pci'chance even multiplication in aoul 
signify not necessarily happinesa ? For mvn an' nniliiplied 
in their soul with cares: a man seemeth lo be muliiplipd in 
N'Hil, in whom vices vv«n Are multiplied. Que man is only 




advanlaffes, but nt tpiritual tirtutt. 



IBS 



avaricious; another only proud; another only luxurious i v>"- 

itnolhcr is both aTaricious, and proud, and luxurious, )te is '■ — 

mulliplifd in \\\* soul, but to hie hurt. Thai is the multi- 
plication of wanti not of fulnewi. What then dotit ihou 
de«in', tliou who bast said, quictilt/ bear me, and hast uith- 
drawn tlij'MlfinitircIy from llic hody, from vwry carllily thing, 
from everj earthly desire, so aa to say to God, TAou thalt 
mutliplif me in tut/ tout? Explain yet furlh<;r uliat ihoii 
desiresl. Tliuti xhalt uiilltply me, sailh ho, in my soul 
with virtue. His wish is fully suted, his ionipn); ftilly 
Mated ; it is cut olT from nil confusion. Wen; he to xay, 
Thou Khait mullifilg we, ihou mightiest lliink he int-uut with 
some earthly things; he added therefore, iw my «om/. Again, 
le»t thou shoiildcxt think he spoke of vices in the ftoni, he 
addod, with virtue. Nought further is there irhich thou 
mayest long for from Goal, if thou HisheH with a good and 
honest front to say, quickli/ hear me. 

0. Let alt the kings of the earth coif/btt to TTiee, Lord. *iv. t. 
So Bhall it be, and ho it is, and that daily ; and it is sbeiru 
that it was not said in vain, save that it was future. Let 
alt the kingt of the earth cuufekt la Thee, O Lord. But 
neither let ihem, when they confesa to Thee, when lliej 
pruiKC Thee, desire earthly things of Thee. For what shall 
ihe king» of the earth de^re t flave they not already Kove- 
reigntyf Whatever more a man desire on earth, sorereignty 
is the highest point of his desire. What mure can he 
deaire i It innsi needs be some loftier eininenee. But per> 
haps the loftier it is, the more dangerous. And therefore 
tlH! more exalt<-d kingx are in curtlily eminence, Ihe more 
ought they to humble themxclres before God. What do 
they Aoi -iiecauae they have heard ail the worda of 'ITty 
mouth. All thf; words of Thy mouth, O l*ord. In a certain 
nation were hidden the Law and the Prophets, alt the torde 
of Thy movth: in the Jewish nation alone were alt the 
word* of Thif mottfh, the naiion whieh the Apostle praiseth, 
saying, H'hat advantage halk the Jew, or what profit i«Boni. 9, 
there of circHmcieion f Much etery vay ; chiefig because ' 
that unto them were commiiled the oractes of (Jod. These 
were Ute word* of God. But let us lake Oideon, n holy man 
of the lime of the Judges; see uhat sign he sought of God. 




184 



The mt/tHcal weaning of Gidevn'ifieece. 



37. as. 



Cbalm / will put, snilli lie, «,/?(■«'(* lifuniol t'n Ikv^fioor; Ut Ihe deie 
cx»«viii ^^, _,j^j thfijleece only, and Ifil the floor i« i/cy. |[ was done, 
the dcccv uloiie vc&k vrnl ; thu Door wait dr)'. Again )iu ocked 
Judft. e, a sign, £^i M<? ichole Jloor be wel u-Hh den; and lei the 
^eece alone be dry. This also was duuc, the flour was «rvt, 
while llic flvvcv was dry. Pirst, the fiuucc wet, lh« floor 
drjr; ilien the floor wet, the fleece dry. What ihioli ye, 
tirelhren, Ihc floor mcutivlh? Is il not tho world r What 
the Itcccc ? Il iM liico the nation or the Jevs in the midst of 
the world, which had the grace of sue ram en ts, not indeed 
openly maiiifeBicd, lint hidden in a cloud, or in a veil, hkc 
IJiu dew in the fleece. The time came when the dew was 
to bp manifested in the floor ; il was niuTiifi^steil, no longi;r 
hidden. So came lo pasa what was said, IM oil fhe kings 
of Ihe earth prniie Thee, O Lord, for fkejf have hrard aU 
fhe words of Thy mouth. Wliat is it, Israel, that Ihoii wast 
hiding? bow loof- didst thou hide it? the fleece hath been 
wrung oiil, and the di-w hath come forth from thee. Christ 
alone ia (he sweetness of dew : llim alone thon recognisest 
not in Scripture, for Whom Sfnplurc was written. But yet, 
lei all the kings of the earth praixe Thee, O Lord, for theg 
have heard all Ihe words of Thy mouth. 

10. /Ind let them "ing in Ihr path* nf the Lord, that 
great t* the ylory of Ihe Lord. Let all the kings of the 
eairlh sing in iho paths of the Lord. Id what pattisf 
Those llial are spoken of above, in Thy mercy and Tliy 
Iriilh ; for all the paths of Ihe Lord are mercy and truth. 
Let not then the kings of the earth be proud, lei them be 
humble. Then let them sing in the ways of the Lord, if 
they be hinnble: let thctn love, and they shall sing. W« 
know travellers that sing; they sing, and hasten to reach 
the end of their journey. There are evil songs, such as 
belong lo the old uian ; to the new man belongelh a new 
song. I.^t then the king* of the earth too walk in Thy 

Ipath«, let thmo walk and sing in Thy paths Sing what? 
that yreal is tlie glonj vf the Lord, not of kings. 
|1. See how he willed that kings should sing on their 
way, humbly bearing the Lord, not lifting (hemselres up 
a^ainsl the Lord. For if they lift thcmm-lies up, what 



rrr. fi. 



God regardt not the proud, yet seet Ihem. 185 

halg. Do kings ih«n dvsirc thai He have respect unto Van. 
ihcm? Lei ihera be huinblc. What Oiun ? if thf.y hft 



llictnKvlvcs up lo pride, can they es«:ap« His eyes? Lesi 
perchnnc«, because thou liast licard, He hath rvtpecl uttlo 
the lotcty, tliuu chooKe to l>u priMid, ami Nay in thy Houl, Odd 
hatb respect unto the lowly. Ho liatli not ri>Hpect unto me, 
I will do what I will. For who weelb mef Man cannot 
s»'c; God nillelh not lo ["tie inf, bi^aiise 1 am not lowly, 
bui He hath respect unto the lowii/; i do what I will. O 
rooli»h one ! Houldcst thou nay ihiit, if ttiou IcneweKl what 
thou oughl«at to love? Behold, even if God willeth not tu 
•ec ihcC) doet lliDu t>o1 fear tills very thing, that [le ^^ illeth 
ttot 10 see thee? If thou Halnteitt one (greater ihau ihyaelf, 
thy patron, and he be inlcnt on somctliing clso, and scv thee 
not, how dutli tliy soul grieve' And yet if God see ihcc 
ool, Ihinkeat Ibou thyself safe? 'lliy Saviour secih iJice 
not, the doKlrnycr scelh tliee. Yet God too lllmself seelh 
lbe«. I'bink not that thou an not Keen; laihor pmy that 
thou mayest be fonnd worthy lo b« teca by Him by Whom 
thou art teen. For it is aaid, the tryes of the Lord are over 
the hff/tteouit. Because limy arc not over iho unriglitc-ous, 
let the unrighteous do what thoy will ; the et/es of the Lord P*. at, 
art- over the righlenun. Let bini go on yet further; and HU m) " 
eart are open to their prayers. The unrighteous then, who 
thought themselves safe beesusu the eyes of the Lord h ere 
not over itn-m, do not they fenr because His ears are not 
o[>en to their prayers P \^'ere it not belter that both His 
eyes sliould be over un, and Hi» earg oik*ji to our prayers ? 
But when thou doeM those things over which thou wishest 
not the eycK of ihe Lord to bo, thou wlnntrnt not indeed by 
thy prayers the ears of Ihe Lord, and yet thou tamest not 
sway from thee, by doing ill, the eyes of the l,ord. For what 
follows? Great i» Ihe gtorij of the Lord: for the Lord ishif/li, 
and hath renprct unto the hwly: the lofty then, it aeeuielb, 
He balh not r^-»pect unto, for it is ibe lowly He rcspeetctfa. 
The lofli/ — what? lie considt-relh from afar. What then 
gaincth tho pvoud? To be seen from afar, not to eicape 
I'ting tteen. And think not that thou must needs be safe 
on that aecounl, for that He aeelh Ichk vh-arly, Who iweth 
thee from afar. For thon indeed seest not clearly, what 



186 Finding tribulation a ttH of our love of Ood. 



Y 



V%i.\.)t thuH eeeKt from alar ; Ood, although Hti see lhu« from afar, 

Beelfa thee perfectly, yet ig lie not with thee. This ihou 

gninext, iiot that ihuu ait less jii-rrectly Kct-n, hut that ihoii 
mtt »oi with Him by Whom thou art .teen. Hut what iloth 
the lowly gain f The Lord i» nigh unto them that are of a 
coftrite lt«art. Let the {iriiiiil then lift hiniKrlf up uk much 
as he will, certainly tiod dwclleih on high, Gnd is in 
heaven: wieliosl ihouthat lie rotnu nigh to thee? Iluuiblo 
thyself. For the highei will He be abovu tliee, the more 
tliuu liflOHl thynelf up. Hut the lofiy We conxidereth from 
afar, 

»»r- ". IS. If I walk in the midst of trihulathn, Thoa shalt 
rrcire ntt. True it is : whalsoecer iributution thou art in, 
confess call on Mini; He frectlT thue. He mviveth thee. 
Here however we ought thi- better to understand, the more 
closely we uro uuiled to God, and say to Him, quicHt/ bear 
tne. For he had naid, The luftij He conitderelh frnm afar: 
but the lofty know not tiibulation. They know not, I mean, 

P<. 1)6, that tribulation uf which il is said in another place, I found 
hibiitfilirin and xorrotff, and I called on llie tramt a/' the 
I^ml. For what Kreat thing x* il, if tiibiihiiiiiii fiiid ihee? 
If thou hast any power, do ihon find tribulation. And \v\\o 
H there, thou gayest, who lindelh iribululion, or who so 
much as seeketh it ? Art ihou in the midst of tribulation, 
and knowcrt it not? In this life mii.iII tribulation to tlice ? 
If it be not tribulation, it is not wandering: if it he wnuder- 
iog, cither ihou lovvitt ihy country but little, or else without 
dnnhl thou sud'eresi tribulation. For who drjf« not feel 
tribulation, that he is not with thai which he lonf^x for? 
Whence then «eemeth it not to bo tribulation to ihee ? 
Because ihon lovont m>t. Love the other life, and ihou 
Hhalt see that this life in tribulation, whatevvr pruopcrily it 
shine with, whatever delights il ubound and orcrflow wiih; 
since not yet hare we that joy most xafe and free frnm all 
tern ptutton, which God reservctli lor us in the end, without 
doubt it is tribulation. Let tu underKtuud then whiit tri- 
bulation he tneaneth here loo, brelhivu. If I walk in the 
midxt of tribitlalion, Thou shall rerin- me. Not as ibough 
he HRid, 'If perchance there Hhall any tribulation have 
befallen me, Thou Mialt free me therefrom.' Hut how 




Qod^M Hatid ocer ut in ait. 



I«7 



H W to Ihem thai L'jI:* <>■ 
ir I walk in Mff""' 



Kiiilli he .' // / fcalk in Ike tniilxi of liiiulation, Thoti thalt ^etu 
rvrite me.- that iit, olh«nruiv Thou wilt oot rerire me, unless ■ ? !- 
I walk in tlir midKt or (ribulatioii. //'/ wntt in t/ie mitttt 
of tribuliilian, Tltou n/iii/l rrp/n? WP. 
laugh. Bteiufd nre Ihey that mourn. 
tHtdal oflriliulnlioH, 'fhnit tliall rfvirt- me. 

IS. T/ioH hatt ntislcked forth Thine hand over the wriilh 
of mine enemiet, and Thy right hnnd hath made me saje. 
\Mi millet (-nirinitiK rnjtH : whiil can iliv.y do ? 'I'hcy can inke 
my mnnej', itlri|i, proscribe, bnuish me; alilicl inu with 
giief and tortures; at la&t, il' l)ii?y be- allowed, o*cn kill me: 
can llitv do aught more ? But I'/iou, O Ixtrd, ha»t »lretched 
Jorth Thine hand titer the trtalh of mine enetitie-s ; over thai 
which mioe enemieB can <lo,l'hoa hast Ktrclchcd forth Tliiiio 
hiind. For mine (enemies cannot iteparaie me from lliee: 
bm 1'hou avcn[;eiil me the more, the more Thou as yet 
d«)ay«st; oi'^r the wrath of mine vnemie*. Than haH 
Mtrelchtid farlb Thine hand. I^t mine enemy rage as he 
will, he cannot aejiaraie iiie from God: bin 'Ilioti, God, 
w yet roceirctit mc not, as yet wvarivsl me in my vrundcr- 
ingH, as yi^t givcMt in« not I'hy joy and tiweetness, as yet 
hast not inelrrialed me trith the pltnleomnest of Thine f*. 3e, 

'An 

AotMT, as yot bast not ffiren me to drink of llie torrent of^' 
Tht/ pUainri: Fur uilh 'ITtee if the tceli of life ; in Thy 
light shall tee see liijht. ilut, lo! 1 haw given* Thee tlie 
fint-fniils of my spirit, and liave heliered in Thee, and 
irith mif mind / xrree the laa^ of Cod : yot still »e onrselivs Ki,d]. r, 

iflN tiilhin ourseteet, trailing for the adaption, the '■"-^a'*' 
'ion of onr bodtts. Tliis life hath God ^veo to ua 
unners, wherein also it is needful that Adam be wearied iu 
the sweat and toil of his face, since tlie earth hrout/ht forth dm. s, 
to him Ihornt and IhitHeK. Can iniy enemy lay more upon 
him r TAon hti-^i utretehtd forth Tiiine hand orer the wrath 
of mine enemir* : yet not (o make me despair; for it tullows, 
and Thtf right band hath made me ttffe. 

14. It m«y be uiideniiDod in thia way also, Tkoit h/ut 
Jilretched forth Thine hand over the tcrath of mine enemiet s 




U. 19. 



• DcdL Otbcr Mm. dodiili, » lu gndiiw'i nmiDfiit on Pa. eiiit. 8. 
(u rHn m Rom. Tiii. t3. but lli« mul' Abovr, p. Idl- 
ing in dio t»i il MnfifoiDti b; l^. Au- 



P 



188 Godtometimsi lavet/rom lemporaf ill, alwaytfrom eleni'il. 



r 



NiLM mine enemies were vrroih ; Thou bast aienged me on mine 
|f*-""«nBinie«- Tkf trickled xhnll «w il, and lie grieefd : he nhtilt 
10. gurixh n-tlh hit leelA, and tue/l atcay. Wlien- be ihey that 
aaid, 'Perish tbe name of Cbristian!! from off iho earth f' 
Verily they cither die, or arc conTcrt«-d. TTicrffnrc, TTniit 
haul titrelchfd forth Thine hand oi-er Ihe tcriilh ^ mine 
Pi-tlfi-eiientin; while it w«w *uid, as is uiillcn, Mine enemiea 
Kpeak rrit of me ; when Khali he die, nnd hi* nitmv perithf 
When shall the name of Chrislians be blotted out Itoiq the 
earth? While lh«v wy tJiis, some believed, some pmslicct, 
some remained feHrftil. How greatly did the WTulh of tlie 
i*neiny raj^c, when the blood of the mariyrs nas being shed ! 
how did they think that they wi-re blotUDg out the name of 
OirifrtianK from otT the earth! Thou haul xlrt^lch^d /nrth 
Thine hand over the wrath of mine eHemit-g, and Tlirj right 
hand halh made tnc mfn. Iai ! ihey who pcrsecKttnl the 
martyrs seek the memorials of the mariyrs, either to warship 
the rf, or to be inehriiiled ihere: still ihty seek. Thou hittt 
iiretchfd forth Thine hand or*r the ler-ith of' mine enrmit^i, 
and Thy rigid hand halh made me trtfe. According lo my 
lunging, Thy right hand Imlh made me Mfe. There is one 
kind oi safety on tho right hand, another on the left: tem- 
poral and canial safely on ihn left, vverlusting safety with 
the Angels on the right. Therefore Christ, now that He is 
placed in immorlality, is said to sit on the right h.-ind nf 
God. For God halh not in Himself right hand or left, but 
by the right hand of God is expressed that happiness, which, 
since it cannot be shown lo the eyes, is thus called. On 
this right hand cjf Thiiiit lliou hast made me safe, not after 
temporal sutety. For Crinjiiiia was slain: did God Ihon 
desert herf lie made her not safe on the left hand, hut He 
SMio.7. did on the right. How gn-at lortiires did the Maecabees 
sutler? But the lliree Children, uhili; tliey walked in the 
midst of llir fire, praised God. The safely of ibe former 
was on the right hand, that of ihn latter on the left loo. 
Sometimes then Gud .lavelh not His Suinu on the left bund, 
on (he right He always doih. The wicked for ihe must 
part He savetb on ihe left, on the righl He doth not save 
them. For they who persecuted Crispina were aonnd in 
body : she was slain, lliey live : iheir safely is on the 



Explanation the monet/ in tktjith't mouth. 



180 



loft hand, h«T!i on the right: 7"% right hund halh tared 



me. 



15. jyioH, Lord, xfinlt 



I 



tompeitfit! Jor me. [ recompernao 
not: 'flioii shall recoiiipeusc. Let mine enemies rage 
thoir fiitl: Thou shall recompense what I cannot. Thou, 
Lord, shalt recompense for me. Observe ihi* iu our IleaiJ 
Himself. For He halh lefl ux an rxamp/ff, that we thould 

foUow Hi» ilejia : il'ho did no xii*, neither tciu guile found 
in Hit mouth : Who when lie was reciled, reviled not 
again, saying, TViou, Lord, *haU rectimpetive for me. When 
He »uffertd. He IhreateiieU not; fmt committed Himtelf' 
to Him that judjelh ri-jhtetiaxly. What is. Thou, O Lord, 
shall recompense far me ? I, sailh lie, seek not Mine orrn 
ytorg; there ii one that seekefh and jadgeth. Dintrlij 
beloved, avenge nut yonrseleex, »ailh the Apu.stle, but rather 
jfire place unto tcrath ; for it is written. Vengeance is 
Mine, I uiU repag, saitk the Lord. Thou, Loid, shall 
rfcowpense for mr. 

16. There is hure another kviisc not to be neglected, 
perhapit tiven to be preft.-rred. I^rd Christ, TTiom nhall 
lepag for me. For I, if 1 repay, have seized ; Thou hasi 
pai<l what 'I'hdii hasl not aeized. Lurd, Thou «halt rtpag 

for ine. Ikhold Him repaying for us. They eamo lu 
Him, who eiactL<d tribute : ihoy used to demuiid as tribute 
a didrachiua, ihut i», two drachmas for one man ; tlivy came 
to the Lord to pay tribute; or lather, not to Ilim, but lo 
Uis difaeiph's, and they Hai<l lo thciii, Doth not your Master 
pai/ Irilfule f Thuj- came and told Him. Thpn said He, 
Of ichtim do (he kings of the earth take tribute, of their 
own children, or ofalrangers f They answorvd, Of strangers. 
Uu Baith, Then are the children free. Xotwithxtanding, 
H« snilh unto Peter, test we should offend them, go thou to 
the tea, and cast an hook, and take up the fish that first 
eometh up; and whsn thou hast opened his mouth, thou 
shall find a stater, (that is, two didrachntas, fur a slater is a 
weight equivalent to tuur draehnias,] that take, and i/itv for 
Me and thee. Thou, Lnrd, shall refnii/ for me. Kighllj 
hate wo the first iish taken by the hook, caught by the 
hook, the litat that risclh from tlic vea, thu First- hegoticu 
(rota the dead. In His mouth we fmd tMO didrachiuas, that 



Vna. 
a. 

TOT. B. 



iP«.a, 

81-2,1. 



JobD 8, 
SO. 

Rnm. 

12, 19. 



Nut. If, 
34—26. 





k 



p 



I9U Our good tvorit God'* work in u$. 

Psalm is, four dTacbmatt: in His moulh we find the four Gospels. 

Bv lliOBc four dnichniiiK wo juc ivvi- frciiii tln^ cliiiiiis of lliis 

wurld, liy tin; four Kvangelisls we remain no longer debtors; 
for there (he debt of nil our sint is paid. Ho then listh 
ri'iiitid for us, ilianks ii> His mere)'. He owed notliin)^: 

John It, He repaid not for Himself: Ho repaid for us. Behold, 
He saith, Ihe prince of this world comrlfi, and nhalS find 
ttnihinij in Me. What \)i, xhall find nothing in Mef He 
shnll find no hiii in Me: he hath not whert-foro be should 
put Me lo death. But thni til mai/ know, He saiih, that 
I «/i> thf irilt nf My Father : artiie, let tts go hence. I sulTttr 
not of necesaitv, but of free-will, paj ing lliai I owe not. 
Tliou, Lord, shnlt rtpay/or me. 

17. lord, Thg mercy is for everlasting. What sliotdd 
Jtr. If, I long fdi' i nfit man's diiy. / fiave not loilrd from /ollutriHg 

Thee, hird, mid the dag of man have I not desired: Thou 
knoite-yt. Behold, if the hnlj martyr C'rispina had longed for 
man'n day, ulie aould h.ive di -nled Christ. Longer would she 
hve here, but for everlasting; she woidd not live. She chosa 
rather lo live for everlasling, than for a little longer to livo 
in this world. Fiindly, Ijord, Thy mercy is for trerliixting : 
not for a time only do I desire to be freed. Thy mercff 
it for etirliiKling, wherewilh Tlioii haul frt'ed the martyrs, 
and so hast quickly taken them from this life. I^ord, Thy 
vtercy i*for evfrlatHug. 

18. Despite not Thnu the trorks of T^ine own hand*. 
I say nut, Lord, ' despjiie not ihv works of my hundN:' of 
[nine own works I boast not, / sought, indeed, the Lord 
teith my hitudx in the ttigkt untfOn before Him, and hare not 
been deceived; but yet I praise not llie works of mine own 
bands; 1 fear Icsl, when Thou shalt look into them, Thou 
find mori^ sinH in them than deserts. This only I ask, this 
I say, this I long to obtain, Drspiw not Thou the works of 
Thine oum kanda. Uehotd io me Thy Work, not mine: 
for mine if Thou seest. Thou condemnest ; Thine, if Thou 
eeost, Thou crowncst. For whatever good works there be of 
miDe, from Thee arc ihey lo mei and so they are more 

Epb.3, Thine than mine. For I hear from Thine .Apostle, Hg 

~ ' grace are ye Xfirrd through /ailb, and that not t^yourselres, 

U M ilip gift of God; not qf works, lea* any mtin should 



The I/ead and the Body one Chrut. 101 

Imnt : for a-e are Hit workmuHship. created ih Christ Jetua Vkh. 

unto good u>ork*. Thcncforr whether in regard that we are 

men, or in regard llint w« hav« U-cn changed and justiticd 
from ouv iniqititj-, Lord, dtnphe not Thou the works of 
Tliiite own hand*. 



PSALM CXXXIX. I.*T. 

exuTui 

Sfnaan A> It* Ptopit. 

i. We had prepared us u sliort Pa.-tlin, nnd had desired 
(Itu rradur to chant it; but he, through coTiru«iu» at th« 
time, as it seeiua, ban Hobitliiated another for it. \\'« hate 
chosen lo folloir the nil] of God in the reader's mistake, 
rather tiiun our own will by keeping our purpose. If ihcu 
tliroufjh ilM leii^lli we sha]! detain yon hoinewhat longvr 
than usual, impute it not to us, but believe that God hath 
willed that »-c should labour not writhout fruit. For neither 
in vain did we receive an our penalty for the llntt mn, that 
*« the sueal of our face tee should etit bread: only tal(i:0«n. 3, 
heed tliat it be bread. But bread it io, if it be Christ. lam, "' 
Mitli He, the livittg Brtrad that came down /rttm Heaven. John «, 
Whom w<! have manifested in tlie Gospi'l, Ilim let us seek*'' 
in ihe Prophets ulso. They see Ilim not there on whose 
hearts llie veil sllll remains, whereof ye heard, beloved, yes- 3 Cor. s, 
icrday. But foraMnuch &n for us the evening sacrifice of 
Ihe Lord's Cross ball) rent the veil, so that the secrets of the 
Temple now lie open, eo long as Christ is preached to iis, 
thou;;l) it be with labtuir and »weat, yet hare we bread given 
us lo cat. 

2. Rnt our Lord 3ef.ns Christ speakelh in the Prophets, 
sometimes in the character of onr Head, tltat is, Christ 
Hiinsvlf, our Saviour, sitting at tho right hand o( Ihe Father: 
but He also was for us born of a Virgin, and suffered, as ye 
know, under Poniius Pilate; by the shedding of His innocent 
blood, which is our price, He hath redeemed us guilty 
fioin the captivity wherein wc were held by the devil, for- 
giving lis our iTtspassex, and with His Blood, which is our . 
price, blotting out the handwriting whereby we were held 
d«btor«. He is the ItnW nnd SpnuAe and Redeemer of the 




r 



192 T/ie Church formed fmni Chritf, as Eve from Adam. 

P«>tN Chtirch, He iiiir Head. And verity if He be a Head, Ho 
cw^^lialh a Body. But His Body is tlic Holy Church, which it 
1 Cor. also \\\* hridu ; to wlioin the Apoalie saith, Ye are the liodtf 
' ' of Christy and menibiTH in pnrticuliir. WHiolc Chnsl there- 
fore is Ilt-nd iind nndy, like an entire man : for the uoiaan 
wa« both made of man and bdotigi-th (u man ; and it wit« 
OcD. 2, said of the first marriage, thet/ twain nhiill be one ^th. 
'*■ But this the Apoalle explains as a mystery, that it was not 
.taid without meaning of thoEO tifo persons, but bccutwi; in 
them was already prefigured Christ and His Church. For 
ihuK ihir Apoftlle exjioundeth it: thetf twain, suilh he, shall 
lie one Jle:^h : this is a giral niynt'-rij, hul I speitk concern- 
ins Chri»l and Ike Chiirrh. Hh calli* moreover Adam 
Rom. A, hiiiiitelf the figure of Him ihat was lo come: who ii, satth 
he, the Ji'jiire of Ifim that "-as to come. If then Adam In; 
Uic figure of Him that was to come, just as Eve was made 
from the sido of Adam as he slept, so from ihe Sido of the 
Lord, a« He lOept, ihal is, as He was dying in Mix FaKsion, 
and was pierced on the Cross by the spear. Bowed forth the 
Sacraments, whereby the Church was to be formed. For 
ofthiit same coming Passion of His He speakelli in anotiier 
Pi.s.e. Psalm, / laid me down, and slept, and rote up aijaiii,for 
the Lord xtiaU sunlain Me. The sleep then meanelh the 
Passti>ii. Kvu was formed from the side of one slee|)ing, 
the Church from the side of One sufleriug. Our Lord 
JcsiiK Christ then speakelh in the Prophets, somulitnes in 
His own Name, somclimos in ours, because He makeih 
niniself one with us; as it is said, they tnain shall he one 
Jtesh. Wlierefofo also the Lord saiih in the Gospel, speak- 
ing of marriage, therefore they are no more Ivrain, but one 
Jlesh. One flesh, because of our mortality He look flush j 
not one diviniiy, for He is the Creator, we the creature. 
Whatsoever iheii our I^ord speakell) in the person of the 
Flesh He took upon Him, bclongelh both lo that Head 
which bath already ascended into heaven, and to those 
members which still toil in their earthly wandering; for 
which toiling members, when Snni was porsecuiing tliem, 
AoMB, Ho cried from heaven, Saul, Saii/, trhy perxttiilexl thou 
*■ Mef Let us hear then our Lord Jesus Christ spi'akiitg in 

prophecy. For the Psalms were siinf; long before ilic Lord 




■P Oad both Father and T,ord o/ Chrut. 198 

was bom of Maiy, yot nol bvforo He was Lord ; for rrotn Trk. 
CTcrlasling lit- was llw? Cri-alor of all ibiiign, but in liiiif He — ^- 
iras born of His creature. Lei us btlicre tbal On(lh<;a{|, 
Mill, M llir as wv coiit iiiidorKUnd Him to be equn) tn Lhu 
Father. But (hat Gtidhead etjiiLd u> tbe Futbtr, was tnade 
purlukcT of our mortal iiatiiri.-, nul of His own store, bill of 
otira; that we loo might bo miide partakcrK of HIk Diviiiv 
NBltirc, not of oiir Gtore, but of His. 

3. Ijifd, Thou haff tried me, and kttnwH me. Lei lhe<rcT. I. 
Lord Jl'mis Cbri:(t HIiiiMdf :•*¥ llm; 1ft Him loo %ay, 'Lord,' 
lo llie Father. For His Father is nut His Lord, «av« 
because Ho bath deigned to be born according to the 
Ai-sb. He is Futlicr of tlio God, Lord of the Man. 
Wotildtfst ihon know lo whom He is Fallier? To the 
coequal Sou. The Apostle saith, U'ho, being in the Jbrm Pbi\. 2, 
cf God, thnuykl it nol rotilerif la he equal tcilh God. To '" 
this Form God is Father, tbe Form etjnal to Himself, the 
only-bcgoitcn Son, begotten of His SuliWance. But for- 
asmuch as for our sake^ thai ne might be re-made, and 
mado partakers of His Divine Nature, being renewed unto 
lifo eternal. He »-a!c made partaker of our iitorml nature, 
wbat saith the Apostle of Him, aAer that be had said, ] 

Who, heinij in the form of God, Ihonght it nol rohhfrt/ lo 
be ei/uiit tcilh God/ Ho saith, yet He empiied Hinnelf, 
and took upoM Him the form of a servant, and teas made 
in the likenesit of men, and teas found in fashion as a man. 
He was in tbe Form of God, eqnnl to the Faihi-r; Ho took 
upon Him the form of a servant, so an therein lo be less 
than the Father. Whence He saith both in the Gospel ; 
both, / and the Father arif onu; and. For my Father MjntiDin, 
grvater than 1 : 1 and the Father are one, according to t'X'"??'., 
Form of God ; The Father w greater than I, according to ait. 
xhvformofa serrant. 'Iheroforc since He is botli Fiilher 
aiid iA>rd, Father of tlie Fortn of God, Lord of the form of 
a servant, let Hitu then say, and let nol us wonder or bo 
oHvnded that ihv only -begotten Son of God snitli it. Lord, 
nou hasi prored me ; and knomt me. Thou hast proved 
me, and known me; nol because He did nol know before, 
but because He made Him known to nihcnt; 'Dion hatt 
proved me, he saith, and known me. 

VOL. VI. o 




194 ' Domttitting,' Confession! ' up-ruing,' Jatlijication. 
4. Thou hiut knottn My dowH-siUiitif and Miu^ up-ritiug. 




P 



What here is doiPH-siHing, wliat up-riniit/jf He whij sillt-tli, 
buniblvtii hiiiitcir. lliu Lord then sal ill His l*aiM4on, 
MP'TOse in His ItesurrectioD. Thou, hv Kailh, liuc known 
this ; tliat is, lliou hunt » illctl, Tliuii hiut approved ; uo 
cording to Thy will wa& it done. Hut if iliou chooeesl 
to tAkv the woixls of the Head in lh« purson of the llody, 
h-t u» too itay, T/tou /tail ktiutrit my down-HUing and mine 
up-riai»g. For iiiui) sittclh when he huinbhth himsc-U in 
penitence, he ria«lh up when his sins arc forgiteu, and he 
is lifU'd up to ihe hope of cvcrksthif; life. Wherefore it 

Pi. Iir,)s said also in another P«>ihn, Ria^ up ii/ler ye hare sat 

*' doiTH, ge thai eal the bread of sorrow. Pvniteiits eat tho 

bread of sonowj as ihey sing in ntioihcr Psalm, saying, 

r«.<!i, A/g Uvtrs have Lr^en my tnnal day and niijhl. What then 
me^nfth. Hist up t^ter ye hart sat downf Ijli not up 
yourselves, unless ye have first been humbled. For many 
nixli to rise before they hai'e sat down, they wish to appear 
righteous, before they have coitfcsscd that they are sinners, 
If then thou mice the verse in the person of our Head, under- 
siaiul thiiH, I'katt hati known My dowH-sitliny, and Mine 
up-rinng, diat is, My Passion and My KesuneeiioD : if in 
tile person of (he Body, 7Aon /taut known my dou-H'sHting 
and mine up-ritiny, hefore Thine ej e» I have confessed utj* 
nne, and by Thy graee I have beiii justified. 

*«r.l.2. S. T/iOU lia*l understood my thouyhts from afar; Thou 
hat! tracked out my path and iny limit ; and all my trays 
Thou hasi m-en br/urehand. What is, from afar t While 
1 ant yei in my pilgrimage, before I reach that, niy true 
country. Thou hast knonn my llKiughts. Consider tho 

Lultis. younger son in ihe paruhle, for be too was made the Body 
of Christ, th« Church which came in from the Genlil«». 
Tliis younger son then had gone inia a fur country ; for a 
certain fallwr hud two sons; the elder had not gone far 
away, but wrought in his fieldsi and itignifieth the saints 
under the Low, who did the works and precepts of the I*w. 
Bui the rest of the human race, which had turned aside to 
ffonthip idols, had wandered into a fur country. What 
niakctb Ihvc so Ux from Ilim Who made thee, uk ilio fu1so 
g(») which thou hast made for thyself^ 'I'ho younger non 



The Prodigal Son explahted. 



199 



then went into a far country, taking with him hU substance, Vnh. 
unii, a* wc k'urii in iho Go§pel, wastctl il, living jirodijially — ^-^— 
nilh liiirloiH; mid bt-ing in want, he joint-d liini^oir to a 
certain great roan of that country, who a])poinled him to 
U^ h\» suintt; and he would faiii have filled liinisclf with 
Dii; hiiKhn tlioy vat, and could not. After his tdl nnd 
anffering and irihulatiou and want, h« iboaifht on hia futhtir, 
and desired to return, and said, / ttHl arise, niid go to my 
father. / tcitl arixe, said he, for Iji-foro he had sat. litre 
tlicD thou mayest recognifte him saying, TAau hit»:t ktuum 
my riou-H-sitling and tuine up-riung. I sat, in nant; 
I aro«e, in longing for 'I'hy Bread. 'fhoH bail uniierxtuwi 
my tbouijkts from ajar. For far iudeed had t gone [ but 
whciv i» not He whom 1 had left? TTiow Arts/ tinderslood 
my Ihoaifhlg from afar. Wherefore the Lord saith in the 
Gosp<J, ihnt his father met him as lie was coming. Truly; 
for he had understood hi* IhuHijhIx fivtn afar, ^fy path 
and my iimil Thou haul tracked out. ^Mt^ path, he itailh ; 
what, but a. bud path, lUo path he had walked to leave his 
Fatbt^r, ai though he cotdd be bid from Ilts eyes when Ho 
would pmiish? nay morv, us ihoiigh he would have been 
crushed iii that wanr, or been set to feed swine, save that his 
Father willed to scourge him afar, that lie might receive him 
■gain near. 80 tbt-n, like a runaway slu^e llint is caught, 
when ll)u lawful vcugcauco of God was fullouing him, that 
vengoanco that punixhc-tli our affections, «hiihersoevcr »e 
go, and bow far soever wc have gone, like a runaway slave, 
1 say, that la caught, he saith, Thoa hast tracked out my 
path and my limit. What is, my pathY that by which 
1 have gone. What is, my limit / th.-il whercunto I have 
reached. Thou hast tracked out my path and my limit. 
Tliat limit of mine, far disUnt as it wa-s was not far from 
Thine cyc«. t'"ar had 1 gone, and yei Thou wast therp, 
'fhvu hiial tracked out my path and my limit. 

6. And all my irays Thou hut ««■« beforehand. He said 
not, ha%t seen, but, haul wr»i hi'forrhand. llefor« I went 
by ihtrm, before I walkeil in Ihem, Thou didst see thorn 
beforehand: and Thou didst permit nio in toil to go my 
own ways, thai, if 1 desired not to toil, I might return into 
Thy waya. Fbr ihrrt m mo tteceit in my iouffve. What'"-*. 



. I 



I 





p 



ffe mutt return from »in to God. 

r«;iMi meant he by Ifaisf Lo, 1 conf<;s& to Tbee, I have walked 
"'*"' in mine own way, I am become fur from Thee, I havo 
deifarivd frotii Tbiie, with Wlium it Max wkW with iim;, «n<l 
lo my good it was ill with me without Tbee. For, had it 
been wvtl with mu w*i(}ioiit Tbcc, perchuucc I had been 
uowilliiig to ri;tiiru (o Tlitte. So be, conft^nsitif; his sina, 
saj'JRK that the Uody uf Cbri&t was justified, not in itself, 
but by His gr«c«, siiid, Thrrt: is no drCfil in wty tongutr. 
int.*. 7. IMioid lliou, Lord, hasi kitotrH till my last doinga, 
ohU Hie ancient ones. Thou baxt known iny )at<.-»t doings, 
whi-ii I Ted sHitif; Tbuu hnst known my imcieni doinKtt, 
when I asked of Thee my jiorlion of goods. Ancient doings 
worcXbi3 beginnings lo mcof latest ills: ancient sin, when wv 
fell; liiU^Hl punishment, when »'c caiiio into this toilKoiiit- Knd 
dangerous mottaiily. And would (hat this may be latett to 
a»; it will bo, if now we will lo return. For there is 
another /alest for certain wicked ones, lo whom it shall bu 
M>t.9A,said, (lO t/e into everlae'iuff Jin; prepared Jor tlie deiil iihU 
* ' hia aiii/eU. And we, brethren, have hvrvlofore abandoned 
God, let it be toil enough to us tu have come into this 
niorlulity. Itvniembcr wo our Fathtr'fi Itreiu); recollect w© 
the blias uf our FalheT^ft Home; deii){bt we not in the htuks 
- of swine, the doctrines of devils. lieliold Thou, Lord, hast 
known all my tatext doinifi, and the aiicii-nl umt ; the falfxt, 
whereunto 1 bare come; the aHciem, wherein I odended 
(cr. y Thee. Thon hast J'ashioned uie, and ha»l laid Thine hand 
upon uie. Fashioned me, where? In this monulily ; now, 
to llie toilK whereunto wc all arc born. For none is boro, 
but God has fashioned him in hi.t mother's womb; nor is 
there any creature, whereof God is not the Fiiiihioner. But 
Thou hast fatkioHed me in this toil, and laid Thine hand 
upon me. Thine nvengitig hand, |miiing doun the proud. 
For thus healthfully hath lie cast dotvn the proud, that He 
may lift hiin up humble. Thou host /aihiotted me, and laid 
Thinp hand upon me. 
tor. 6. H. Thij skiilhathdiiplityed itself' u anderfuUt/ in me: it haih 
turned miyhly: I shall itof be able to attain unio it. Listen 
now am) benr somewhat, which inobsrurtMndeed, yctbringeth 
no small pleanurc in ihv understanding thereof. Moses, the 
holy servant of God, with whom God »paku by a cloud, — 



H^^^B^ God speakf throitgh hnifian meaHs. 197 

for, Kpcattinf; after human fnshion, He must needs nymiU to Tkii. 
Hi* aervaiii ihrmigh some work of His ImnHn which He — ^— 
assumctl, that h, not bv HU own Mibxtaiicc, Imt bjr some 
bodily work of His hands wliicb He astaumt-d, that Uiroiigh 
it iboKr words might bu spoken, and sound in human and 
mortal ears; for thns did God ^pcalt Ihi-n. not as He !k|ieakeih 
in His ovrn substance. Por how doth He speak in His oim 
8ub«tanc<'^ The Word of God is God's 9]iet-ch : iind lb« 
Word of God in Chrint: that Won) Konndclh not and then 
psHKcth away, but over unchangeably reniain<!ib Ihe tyord, 
t»f H'Aom all things frifrr vtitdt. To which Word (for H« is 
also the Wisdom of God) it is said. Thou shntl change tkem, 
and Iheff nhaU be chnrtgpd, hut Thau art the same; and 
in aniitbirr jiliici; nhi-re ^cripiuri! is spciikiiig of Wisdom 
it sailb, remaining in herself the miikrth all thingx 
ntwi that abiding Wisdom then, if wo may eren say 
abiding: (but it is sui-h because He chnngcth not, not 
because Ho morcth noti] and that ever continueth in Uie 
•ttme way, never varj-ing in place or lime, in no place 
otherwise than in any other pinec ; at no liuie otherwise than 
in all other time; Hu is ihr 8p(-<T4:h of God. Hul the 
apeoch which was addressed to Moses, being addrtxscd I 

lo man, was by syllables, by passing sounds; and they 
would not be, had not God nKHiimcd oiiu of the works of 
His hand, such a» might iiit^r such discourse and words — 
holy Moses, I say, knew that that speech of God was 
nitercd by mvnns of certain corporeal works of God's hand 
which lie u»sumod, and ho longed and desired lo see the 
tnie appearance of God, and «aid lo Oud, Who was convers- 
ing with him. If now I hare found grace in Thg sight, shew gj^^gg^ 
tne Thgaelf. When this be dvsired vehemently, and would '^ 
extort from God in Uuit sort of friendly familiaiiiy, if hc 
may so spcuk, wherewith God deigned to treat him, that 
he might see His Glory and Hi^i Pace, in such wise as we 
can tipi-ak of God's Face, He s«iid unto him, Than canti not ibid. ao. 
ttut Mg Face ; Jitr no one kalh seen My Face, and Hoed : but 
I will place thee in a cbft of the rock, and will puss by, and 
will set My hand upon tltee ; and when 1 have passed by, 
tliou iiliaU see Wy back parts. And from these words ilnre 
ariaeth another enigma, that is, an obscure ligure of the 



^ 








Mmes a l^pe «/ Ike JewM Prople. 

PniLu triilb. H-/ieH I have paused by, saith (iod, IhoH nhaH we 
— -— ^' J/y A(n<- parU; &% UioukIi H« liatli ou uUd side Hifi face, 
on auullier His back. Far be it from us to have any such 
iboughu of thai Itfajosty ! For wboso bath such thought* 
of God, » hat adTuniugcth it him that the icnipW arc chiMvd i 
\\u is building an idol iu his uun hcatL lu the»«; irorda 
tbcu arc miglitv mysicries. Tbo Lord 8|>akD, as I said, by 
one of ihi- Wdtlis of Hi» hand, what H« would sniy to Hia 
scrviitit. llieieby was mtatit the Pers»n nf onr Lord and 
Phil. 3. Saviour Jesus Christ Ilimsdr; Who according to the form 
of God iiidi'vd, trhiiTciu He is cijuiil to the Father, is ntjually 
nilh the Father int isible to eye of man. For if human 
wisdom cannot bv seen with the eye, can iho Virlw; and 
Wisdom i>r Gu<) he Hccn by eye of flesh } But faraNmuch 
as the Lord was about to uko tiesh in due time, so as to 
appear ewn to flcslily eyes, thut hi-althfully lie niiglil euro 
the Hold within, since thus it wait needful that He should 
appear, forL'tuUing this, He saith to Moses in a 6^uro, Thou 
cansl not we Mg Face, but Mon sh»it scv JUj/ back pari*, 
w/inn I hnve paiwd hy t/ite. flut that Ihiiu maye*t tiol see 
My Face, .\fy Hand shall he iipott Iher. What was ' to 
paw by^ to the Lord, save what the Kvangetist saith, But 
tchfH Ihft hour was comt; Ihnl Jesus xliDutd pats from thin 
Koild to the Fitthert For ' P^nch^' sigiiifielh passing orcr; 
for what in Hcbrow is cxprossrtl by the word ' Pascha,' in 
loroKJ. Latin is inleqiroted ' Iran situs'.' What n, ITioa shall not 
'"* see Afy Face, but thou shall see My bad parts f Whom 
did Moses personify when it was said to biro. Thou thatt 
not see My Face, but Ihoa shnlt itee My Imrk parts, and that 
when I have passed by : bal that thou mayesl not see My 
Face, t wilt lay My Hand upon thee. By Hit Face He 
meant His formt^r estate, and in a manner by His buck 
parts, His passing from this world by His Pa«ston. He 
appcarci) to tliv Jewa, lliey knew Hiu> not. Thein Moses 
personiticd when it was said to bini, TJiou cansl not sre My 
Face. But whmefi was it ihut ihey saw not the I.rt>nl in 
the flesh i Because the Hand was heavy on them. For of 
!»«,lo.l'iem had Euias said, Mako Ihi- hrnri of litis people /at, 
and their eyes heavy. And ihey say in another Piiuhn, 
P«J3,4. 7% llaud is heavy upon me. So tliat tl)cy might not then 





hC 



Thn/ kneio not our Lord lilt afttr Hta death, 108 

perceirr iho dirinJtr of Ctimt, {^for had fhetf known it, they V».k. 
wtiiitd not fiitiv crut-ifif^d the f.ord iff gtorg, and if ihe Lord -. — 
had nol been LTucified, His lllood wnuld not bare redi^ftncd 3, «. * 
thft world,) what did the l^rd, but what the Apoaile exiled 

• the depth of Ihe ric/im 0/ Ike teixdom and the kiiotrledge 
cf God: whfro he crioth out, O/Ae de/ilh o/ihe riclim "//ApKoin.ii, 
teixitom andlhekutHctedyeo/God ! hoto UHsearchable are His^^ 
jtidi/metil*, and Hii u-nyx pa*t finding out ' For who hath 
kuotcH the mind tif the Lord, or tt-ko hath been Jlit coun^ 
Metforf or wfw hath Jtrtt given to Hiai, and it shall be 
reeom)*eined to him aijain i Fur af Him, and Ihrouifh Jlim, 
and to Him, are all thimji : to Whom be gluryfur erer and 
ever. TIii» the ApoHtIa sailh, because aboie he had said, 
Blindnen in pnrt i* happened to Ixrael, that the fiilnets IK 3S, 
of Ihe Gentile* might come in, and ui ail litrael might be 
Mcvtf. The Jews thea were blinded in part, a» ihcir prido 
deservt^I, becuusv they (.-allvd ihcmsc-lios rifjhteous; and, 
being bliaded, ibey crucified ihc Lord. \\k laid W\* Mniid 
upon them ibat ihcy might not see Him, while Ho passed 
bv, that i«, from this world to the Fallier. Lul us soe 
whether after He bad passed hy, they snw His b;Lt:k parts. 
The l«rd rose again, appeared to Ilis disciples, and b> all 
who had up to this time believed on Him; nol lo those by 
whom He wiut crueilit-d, because upon ihem He had laid I 

■BiK Hand while lie passed by. Then He ascended into J 

lieaven, aflcr lie had tarH'd forty days with Ills disciples. 

•And when the day of PitutfcOKt was fully come, He »«nt 
bnio them His Holy Spirit, lliey, filled with the Holy 
Spirit, began to speak in all men's tonguvK, who had been 
bom in one, and had Icunit one alone. Thousands of those 
who had cmcified the Lord were amazed and astonished at 
so great a miracle j pricked to the beai t at so great a mimcle, 
ibcy nought counsel of the Apostles, what they should do, 
when Christ was preached to llu^m, wondering whence it 
came that uidranu-d men !t|iako in every tonKUe. When 
then the Apoalle Peter preached to them Christ, Whom 
they had despised on the Cross, Whom aa a inohal man 
they bad mocked. Whom they insfulted because He came not 
down from the Cross, whereas surely it was a much greater 
thing to <r*» ''mm the dead, as Ue did, than to come down 




p 



2i)0 Sin keept/rom knowing God. 

Pkalm from tli» Cross; — when then ho preached to them Cbrielj 
'^—^ they snid, iVhid shnH wi; fto f They wh« had raged aguirii^t 
X.sai' the Lurd, Whom they saw, now ai-elt cimnsel how (hey may 
be saved ; aud it is said to them, Hepeiil, and be baplized 
everg one of t/"u in the Nami- nf Je.tns Chri't, nml yriur Ki«» 
sJiall be forijiven you. Behold, they saw tlie hack parts of 
llim. Whose face they could not see. For His Hand was 
upon iheir even, Rol fur ever, hut while Ilu parsed by. 
After He h«d p.issed. He look away His Hand from ihuir 
eyed. When the Hand was taken from their eyes, they say 
to the diKcipIeK, Wfiiil tJiall tec da 'f At first ihoy arc fierce, 
iifierwardi loiing ; at first angry, afterwards fearful ; ut first 
hard, then pleasuiit; at first blind, then enlightened. 

1>. I think that wo may aUo rceut^uise in iliis Px.-ilm (lie 
same kind iif words of the Gentile*, riiriicmhcring their 
Rom.ii.nnbi^lief. t\h- Qod hath concluded all in unMi*'/, that lie 
mil/lit haee iiicraj on nil. Than liaxt f'Uhionfd me, and 
liiid Thine ilund upun me. Thy lutuwli'di/c in made iron- 
dei/utjiom me; it hath tcax^d mighty, J >.hall uitt be ablt to 
attain MHlo il. Tliou hast, as it were, laid Tliine Hiinil npon 
me: Thouhabt bL'cii made woiiderlul unlome, I comprehend 
Tbve not, with Whom I was. How cosy to me nas the 
Luko IS, countenance of my Father, when I said, (iifp mc thr portion 
iff good* that falleth to me. Behold now that I have gono 
into a fnr country, and am vnishud with hunger, difficult is 
it to me, und toil is before my eyes; 1 cannot perceive what 
I have abundoncd. For Thy knatrlvdf/c, sailh he, w made 
Kondfifnl from me. From my »in cuine it to pass, that it 
won niiide wonderful to me, and was incomprehensible to 
nie. For easy was il to me to contemplate Thee, when I 
bad not through prid« left Thee. Thy knoieiedye is mads 
Honderful frvm me ; il hath ira.vcd mi^/hly ; I ihall not he 
ahle to ntlain unto il, that ix, from mysi'If. I shall not be 
able to attiiiit to it from myself. When then I shall be able, 
not, save of Thee, shall 1 be able. 

10. Behold ihou findest that the runaway in a far coimtry 

cannot escape Uis eyps, from Whom he fleeih. And whither 

T«r. 7. can he gi> imw, whoxe limit is tracked out f Behold, what 

Wi«I,j,«"ith lief iVhither nhnll I gn from Thy Spirit^ for the 

*• Spirit q^ Ihv Lord Jilleth the earth. Who can in the world 



^^^^^V We cannot flee frwH Go J, 901 

flee {mm that Siiirii, with Wlioin tlie world in filial? Vr*. 
IVkither ahtill I go from Tfuj Spirit, and trhtthtr tkall / ' ■ - ' 
Jifp /rum Tliy F<i<fe9 lie scekctli a place whither to flee 
from tlte wrath oiGoA. What \Aaxx will shelter Goil's ran- 
Bway? Men who sbcltor runaways, at>k them froiu whom 
Ibey have lied : aiitl wheu they tiiid any one a Htarr of some 
master loss poverful than tliem»clt'cs, liim (hey shelter as it 
were trithotit any fUar, saying in ihetr heaft% ' he haih not a 
master by whom he can be traikcd out.* lint when they 
arc told of a potverful tnn»tvr, ihvy cither Hheltcr nott or 
Ihey &)ielter with i^ieat fear, because eren a powerfiil man 
can be deccivfsd- Where i» God not? Who can dtsceive 
Gud? Whom doth iiut Ciod Hoe? l-'rom whom doth not 
God demand His runaway? Whither then shall tliiit rnn- 
iiway gu fmrn lilt- Face of Ood ? He Innieth him hither and 
thither, as ihimgh si-t^king a »pot tn flee to. 

II. If I go up, Miiih he> to lieaeeH, Thou art there: if /*er. ». 
ffn dmcn to helf. Thou art prrxettL At length, miserable 
ninairay, tliim haftt learnl, that by no nieann cunst Ihoii 
make thyself far from Him, from Whom ihuii hast wished 
to ri-movc fur n«iiy. IlehoUl, lie is every vvht-rej lliou, 
wbilher witt thou go? lie halh fonnd counsel, and thai 
inspired by Him, Who now dtiffiicth lu recall liini. (f I ijo 
up to k'-aren. Thou art lliern : if I !fo down to hell. Thou art 
preaeHl. If I lift myself up, I find Tlieo pressing me down ; 
if I Iiidc myself, I fmd Theu sec-king me, and not only 
Mocking m«, but uIm) tracking iim; out. Fur if I pride mj self 
on my righteousness, Thou art there. Whose is Irne righte- 
ousness. If by sinning I go down to the depths of wicked- 
nessts, and »pnrn to confcs*, saying, 'Who seelh me,' for in ive, *. 
htU trho tliall ctin/fH* lo Thee .' there also Thou art piesetii, 
to punish. Whither then shall I go that I may flee from 
Thy presence, that is, not find Thee angry } 

13. Iliis plan lie found : So will I flee, saitb he, from Thy 
Face, so will I tiee liom Thy Spirit; from Thy avenging 
Spirit, Thy avenging I'uce thus will 1 flee. How.' I/' /"•■'•% 
tale ayaia my teirnjit rir/hl forwurtl, ond abide in Ihe 
vtmosi piirtit of Ihe ten. So can I ilco from Thy Face. If 
he will tiee to the utmost part iif the M.-.1 fn>ni the Fjic« of 
God, will not He from Whom he fleeth be there, He of 



L 



303 ifive to God. 

V»xi.u Whom lie said, If I ija liotci* to fivll. Thou art pre^ntf 
'^^"" Simiige, if He be not iti tlie utmost jmrls of the sea, Who 
nol even in hclt is absent, lint I kuoxv, saith lie, how 1 
may Rcc from Tliy wrath. I iDti«t take U);niii my wings, not 
an erring coiireo but ri^lil forn-ard, that t neither l>e 
lifted np to proud prcKumplion, nor be Mink down lo uban- 
doiKd d«)t|>air. What iriiif^s will he IaIcc agnin, ftave the 
M»t.9J, two pinions, the fwo precepts of lore, on xohtck two com- 
*"■ maH(lnu-ii<K Aung all fhr Law and the Prophelsf 'riie.-to 
vings, saitb he, those pinions, \i 1 thus take again to me, 
and abidit iti tfw uttnotl parts of l/ie wa, T can flw! from 
Thy Fiici; to 'i'liy Face ; fmm Tiij- l-'iice in anger, to Thy Faca 
appeased. For what are l/ie ulmost parts of (he tta, bnt 
the end of the world? Tiiiihcr let us now Uec in hope and 
longing, with the winj^ of tnofold lav« ; let us have no TeM, 
save in the ulmosf parts of the sea. For if elaetrhere we 
wish for rest, we shall be hurled headlong into tbr ova. Let 
us fly oien to the ends of the sea, let us bt'jir ourselves aloft 
va the wings of twofold low; meanwhile let as flee to God 
iu hope, and in failliful hope let us meditate on ibat end of 
the sea. 

13. Now listen who mnv bring ne thithrr. Tlic vvrj' name 
One whose face in wrath we wish to iK-e from. For what 
followeth f If I ijo doiP» into Ac//, Thou art pteeent : if t 
take again mtj wings r tgh I forward, anit abide in the utmost 
parts of the nea, even thither shall Thy hand candiict me, 
and Thif right hand lead me. This let us meditate on, 
belored brethren, let this be our hope, this our consolation. 
Let n» lake again through love the irings we loxt through 
lust. For lust was the lium of our wings, U dashed lis down 
from the freedom of our sky, tliat is, the free breexes of the 
Spirit of God. Thence da-ihed down we lost our nings, and 
•Hen, so to speak, imprisoned in the power ot' the I'owler; 
ihenee He redA«m«d u* witii His Blood, Whom wv fled 
from lo be caught. He iniketh n« wings of His command- 
ments; we rai.'ie tlieni ulolt now tree I'rum lime. Let (is not 
lore the sea, but fly to the utmost parts of the sea. Let 
nolle be afntid, yet let none presume on his wings; for, 
winged though ue he, unless lie conduct us, we arc thrown 
headlong into the diiiths of the sea, worn out and tired, 



I IIUII 



ChrUt makes our darhien light. 909 

jiTe9itHiiii)( as it ifwe on our owni BtrenRlh. Needs tliun miisl T«n, 

WB have wiuj^, and nteds miisl lie comliicl mk, for H<- if our *— 

Helper. We liiivcfrwwill; but even wiili that free-will wlial 
Citn we rio, unices He help tis Whocomuiaiidctli us. For Ihilher 
*halt Thi/ Hand conduct me, and Tfiff riijkf Hand r/uide me. 
14. Aiii) coiiKideriiig ttie leiigtii of tlie way, what §ai(l lie 
to himself^ j^lnd I mid, ferudrenlttre the darkness shall 
imenr/idm me. Lo, now I have hcHcvcd in Christ, ii«w am 
I wafted ttliift on the wings of tuofold luve, and ihti iiii- 
qnily of this wovid aboundclh, and becauw iniquity abound- *'»'-3*. 
elh. Hie tore of many wajrelh cold. In this lifo iimid so 
ninitv olfoncL-:;, so inuny r\iw, no many imuhlen uf daily 
lemplations, daily evil Eiig|;caliona, what do J f §aith he, 
Muw Kbull I come to ihu tiliuost parts of the sea? He addrth, 
he Ihiil "hnll rndure unto the end-, the nitaie shall he xmvd. ib. 13. 
llegarding the length of the way, I said to imsulf, Per' 
adivntnrv the darkness shall overirhetin me. And the uiyht 
Kvi« lii/hf IN my delight. The night was made to mc light, 
bcfanse in tho iii){lit I di'xpitired of being iilile to cni.is so 
%TK%X a sen, to surmovint so lonjj a journey, to reach the 
utmost parts bv persevering to the end. Thiinlis to Him 
Who songht roe when a runaway, who smote my back with 
stroliey of the scourge, who by calling me le-called me from 
destruction, who ninde my night light. For it is night so 
long as wc are passing through this life. How wa.t the 
night m»do light f Because Christ came down into Ihe 
night. Christ tmik flesh in this world, and enlightened for 
u!i Ihe night. For the woman in the parable when she had Lukeis, 
lost a drachma, lighted a candle. The wisdom of God had ' 
lust a drachma. What is a drachma? A piece of money 
whereon was the image of our king. For man was made iu 
the image of God, and had perished. And what did tlic 
wine woman ? She lighted a lump. .\ lamp is made of clay, 
yet has light, whereby the drachma may be found, 'ilie 
lamp of wisdom then, the Flesh of Christ, is made oi clay, 
yet shines with His Word, fmds the lost. And night was 
made tight in my delight. Night was made delight lo nie. 
Our delight is Christ. See how now wo delight in Dim. 
Tho^e .«hotit» of yours, that joy of yours, whence are iliey 
from our delight? and whence is that delight, sarc that our 



904 ffV mutt confrtii onr titiit, tint dt-fend them. 

P»>LM iiiglit is eDiigliti-iicdi E^t'e that nnio us Chris.t the \jatA U 

' preached f For He sought joii hefore ye sought Him, and 

found roil buforc ye fouDtl lltm. And niyht wax made lii/kt 
in mff detight. 

»»r. 19, 15. for diirknesn shnlt not ti- darkfitfd fry Thee. Tin 
n«l ihoii tlicii cliirkci) thy (liirkncss; God dart«riicth il not, 
hut enlightcncth it yet more; fur to Hiin is said in another 

P». 18, Punhn, 'I'hiiu, f.nrd, sknll tight mif eandtf: mff (iod t/ia/l 
enlighten my darknegt. Hut who are ihtiy who darken their 
darknets, which 0»d dxrlicncth not? Knl ro«n, pcrvcnte 
niwi; when (liey sin, verily ihey are darknos-*; when they 
coufcBs not Ilieir sins which they have committed, but go on 
to dvfrnd tlieni, they dnrhen their darknegH. Wherefore 
now if ihon hasl sinned, thou sirl in diirkar^s, but hy con- 
fesstni; thy darkness thou shalt obtain to have tliy darkness 
hghlcncli by defending thy darknesR, thou «halt darken 
thy diirkne\x. And when- wilt ihou escape from double 
darkness, who wast in dilliculty in siugh? darkness? In 
what sense then doth the hoxAnoi darken our darkneta? Be* 
cause he MifTi.-reth us >iui to havo our sins unpuiiiKhi^d, h« 
Kcoutj^eth us in these toils, and disciplineth uti. Know, my 
brelhroa, that all this misery of mankind in which llie 
world gniauftli, is medicinal pain, not pvnal sentrnctr. Ye 
wo that every where is pain, every whi-rt: fear, every where 
need, every wher« toils. Avarice increaseth, but amid evils. 
If for thin purpose G«d here disciplineth us with such 
scourge)!, that our darkne»x may not be darkened, let ns 
Bcknou ledge that we are under the pnnishmunt »f the 
scourge, and lei us bless God, Who mingleth hillcrnesses 
with the KwvclnexH of this earthly life, lost, blinded by lli« 
enjoyment of temporal delights *^ '<>t)g not for evorlasling 
delight!', nor be wilting that the si-a come in end, or our* 
selves lo dtcetl in the utlt^rinoxl partg of'the sea. Let then 
the waves of the :ieti rnge : the more the wares of tho sea 
raK^, the more does the dovi? soar with her wings. God 
then darkencth not our daikneg*, because He rainglelh 
scourges with our sinit, and bitternesses with our cvi) 
delights. Let us not darken our darkness bv defending 
our sinK, and the night Khali be light in our delight. For 
thrkneg* ghalt not be darkened hy Thee- 




H^ And be inj^fftrent to thingi of Ihit world, SOA 

16. And night thall Ire tighltfned ns thti dag. iVtyA/, as ^fb, 

Ihe dag. Ihtg \o ub is worldly prosp*riiy, iiisbl adversity 

ID lliis world : hui, if vru leuni (liiit it is by the dvsvrt of our 

BIDS that wf siiffi-r advcTBities, and our Falh«Ks scouTgf^ are 
swfc't l« UK, ihv( tlic Jiulgc's sentence may not be bitter to 
lis, so shall ire find the durktkvsK nf thi« nighl to ha, hk it 
were, the tight of this night. If it is uight, Iww is there 
light tht-rv? It is night, hccausc hi-rv mankind wander; 
it is niKht because uoi ytt havi; vie reached (lie Hue day, 
tlie <Iay not siraitened by yesterday and to-morrow, the day 
cvvr)a«ling, without riving, withont si'lting. Here thtn it is 
night, hill (his night has a Hort of light and d»rkne»i« of iu 
own. Why it is altogether night, wc hare said; but 
what is the light of ihift night? I'ro«|H-rity und happincsH 
of ihls world, Ituiporal joy, teroporul honour, are, us it were, 
the light of thiK nijjht. But adversity, and the bilterne»s 
of iribulation-i and Ionne!tt« of nliiliuii, ihcftO are, a« it were, 
the dnrkniKK of this ni^ht. In this night, in this niorbil 
condiliou of huinun life, men have darkness; their light 
prosperity, adversity Ibeir darknesit. Hut whi;n Chiixt our 
Lord has eouie, and bus dwelt in the son! by faith, and 
promWd other light, and inKjiired and given patience, and 
warned a man not to delight iu prosperity or 1o be erusb«d 
by advcisiiy, the man, bein^ fnithful, bi-gins to treat 
this world with imlifference ; iioi tu be Ulicd up when 
pTospeiiiy befalti him, uor crushed when adrersiiy, but 
in all lliiiigit to pritiitc God, not only when he aboundvth, 
but also when he losetb; not only when be is in health, 
but also u'lien tic is siek ; so that in his mouth that strain 
U true, / uill bletv lite lAird iit all times, Jlis praixtt »//(ill i>i.3i,i. 
be «i»r ill mg mouth. If then vrer, both when this night 
is hrighl, and when it is dark; when prosperity tmiles 
upon thee, and when adversity is sad ; if ever His praise he 
iu thy mouth, then shall it also be to lliev according to what 
is next said. A* is Hin darkness, so is alto llii light. His 
darkne.sa overwhelms me not, bccuuso Uis light lUts lue 
not up. 

17. Behold, ihuu liusl iix ViKhl in Job; he had abundance 
of every thing. First is described the light of liis nigbt, in 
his riches. In proportion to ilio greatiit^sa of the goodit, aixl 





p 



h 



7 he example of Juli. 

Pi>kt.M the store lig pufSVKKcd in altuiidiinrc, va» itic light of h\% 

— — ■ — '- night, 'ilic enemy ihoiight that such aii one as he worship|>fd 
God only btxuiiisL- Ilv liail given him all IIipki; things, and 
naked that they iiiifcht ho IdVf.n ftoxa him. Thua his night 
htfcnine darknuaa, which before had light. Still he knewr 
that, whether it were darkness or light, it wu« night) uhereih 
he wan wiiudt-ring in a far country, away from hi* God, nnd 
be had hi»> God Himself as an inward Light, and that inn<:r 
Light made bim indidl'ienl, ulictber it wei-c darkness iu this 
uight, or light. And as in the light of thiit night, that it, 
in the midst of abundance, he worship[>ed God, when all 
was taken from him, when liiK night vrtt*. niudo daikm-Ks, 

Juii),!ii.what svd he? 7Ai¥ Lord gave, and the Lord hiilh Inkett 
iiitai/; as il halh pleased the Lord, so hath it linppencd; 
blexxed be llie Same qf the /Mrd, I am, so to speak, in the 
night of this life: uiy Lord dwelleih iu my heart, He 
enlightened that night for ine nith certain comforts, when 
lie gave nir abundance of iL-uiporul goods; now He hath 
withdrawn ihat temporal ligbli and the night in, aa it were, 
darkcne<l. Bnt since, as ix /fix dnrkneif, no m IUs liylil alia; 
Ike Lord i/tttf, llm Lord halh fakeit anatf ; an it pleased the 
Lord, so hath it happens!; blensed be the Name i^f tkn 
lard. I am not sad in this night, for a« ix Hin dar/cnem, »o 

I Cor.',ts aUo IUs light ; both pans away ; ho ihot ihrif which rejoice 
are an though Ikey rejoiced not, and Ihey thai ttvfp a» 
though they tcepl twi ; for, a» U lUi darkn«»», so w al»a Hta 
Ughl. 

18. for Thou, O f^rd, hasl poammaed my reinn. Not 
witliout reason, tu is His darkness, »o is also His light. 
Tile PatwetRor is within ; He occnpirtli nut only the bearti 
but also the reina; not only the tlioughts, but al«) ihc 
delights: He then possesselb that whence i should feel 
delight at any hght io this world : He occupietb my reins : 
I know not delight, nave from the inward light of His 
Wisdom. What then? Dont thou not delight that tliy 
alTairti are very prosperouM, times forluimlc tu thee? dost 
thou not delight in honour, in riches* in Iliy family? 'I 
do not,' saith be. Wherefore ? /ift-itane a* r'v J{ix diiikNess, 
to it also His light. Whence liaHt thou ihiH indillerence, 
that (MM His darkness to tlice, to m (t/iKi His light f Whence? 



3f>. 



tir. 19. 



We tin renewed by God'g indwelling. 



207 



Because Tkou /lait poewaied tnif rein', O Ixtrd; Thou ha*l v»b. 

iakm me up/rom my mottier'i womb. While 1 was in my '— 

mottier'a iromi), I <lid nut regard »iili indifTcrcucc l)i4! dark- 
ness of that uit;ht and the light of Ibst night. For my 
mother'M trttmh is lliw citKtoin ol' oiy city. What cHy is that? 
That which firtti i^ave ii-t birth in ca)<tiviiy. W« know that 
Babylon, whereof we apoke yesterday, frikni whence all go 
forth who belierc in and sigh for ihv true li^lit, the hcarenly 
Jenisalvin. Therefore have I said, From my inolhcr'n nomti 
was I taken up by the Lord, thence are (he darkueiis and 
light of this ninlit hi-cmtn' iiidilVrn-nl to me. lint he that is 
in the wuwb of llut mutheri Babylon, joys in the ptonperily 
of ihia world, is crushed hy the adversity of this world, 
kmiwK not to rejoice, milijss some Iftnporat prosperity 
hefall him ; knoivii not to be saddened, utdcMs kohic tunijioral 
«dvci!^(y befall him. Now come forth from the iromb 
of Babylon, begin to sing a s<mg to the liord; come forth 
and be bom : God shall take tliee up from thy mother's 
womb, niiat God? That God of the Apostle Paul, who 
said, liul tihett it pUimed God, ii'ho m'fHiralrd tnr from tng 
tnother's tcoinb, to rereol His Son in me. For who ^t aa his 
mother? The Synagogue. And what had he learnt theret 
Bate whut the Jews themselves, the people iistlf, had and had 
leamU The unmv of God's praise had rcuuinod in them, 
bnt ihvre were not found iu theui deeds: there wore in them 
the words of God, as leaves on a tree: the fniit was no 
where. Such a fig-lree, as yc know, the Lord when He M11.31, 
found, witliered uway witli a eurso, for He found ihvicon 
leaves, but fruit He did not find. Some tree He was sjieak- 
iug of in a figure to us. For llip time 0/ Jigs whis not yet : J^"'j', 
what oil men knew, did the Maker of earth and sky nut 
know ? He therefore, Who scpiiraU-d Paul from his molhcr's 
wouib, hath al»o nepnrated um rn>m our mother's womb. 
And who is our mother i Babylon. Being then taken up 
from that womb, let us now begin to entertain other hopes. 
Ho hath promiMid, brethreu, that wherein ye may rejoice: 
now bring forth fruit, being set in other hopes. Now know 
no ill, save to olfend God, and so not In \h: brought lo those 
tilings which lie prtunim'th. What of the goods of this 
world, and the ills of this world } Lot us rcganl them with 



)(, IS. 



p 



SOS And iherffore should despise the world, yet he hwmbU. 

Vihuu imlilTereiice ; for now, hai'inf; been taken up from llie womb 

' of (U^( our iiiolber, we look on them wiih imliir-.Tcncc, an<l 

say. As is His dttrkness, so is also fJis liglit. Ncillicr <lot!i 
varthly proKpcrity luakv u» happy, nor earilily adversity 
wretched. We must maintain ri<;lileouiine8H| lore failh, 
hope in God, love Goil, iovo our iicighbotirs aUn. Aftvr 
lli(>»e Inilit yiti shull hme uiifiiilitifi; li^lil, day nilhoiit setting. 
Fleeting is all tliu li^lit and darkiu-SB of lliis iiigbt. For 
Than, Lord, /nut tws.ifssi-(i mtj reins; Thou hast taken uie 
up/rom mt/ uiolher'n womb. 

1 9. / M ill confess to Thee, O Lordtfi-r teritbli/ hn»i Thott 
brcu made winuierful. 'fvrribltj katt Thuii hren made uou, 
dert'ul: in the rery fact iliat we wonder al Thee, Thou art 
terrible, wv r<!J«ic« with tnrmb)ing. For mc fear \v*i, being 
piifled tip with pride at Tliy y^ii^, we be punietied by the 
luwi of wttat wc hikVc giiinud by hiiiiiilily. IwiUvonfes* to 
Thee^ O Lord, for terribly hitsl Thou bt^u mad* iruud&rftil ; 
trondroHS art- Thy tmirki, atid uitf soul kiioiielli il riijht u:elL 
Now my soul kitoieeth it rit/ht uwi/, bceaiise Thou hint taken 
me up/rom jwy mother'" tromh; bill aforelimv Thy knoic- 
ledgf was made ifundirrful front mt, it had tea-Ted ffrcul, 
NW couid i attain unto it. From me then it had majred 
great, nor ould / attain hhIo il. \\"Jii-nc« doth wty soul 
UDW know tiyht well, sare because the niyhl is tii/ht in tittf 
deliffht f Karc becaiisu 1'by grnce hutli cooic tiiito mc, and 
enti^^hteued uiy darktic8»? save because Tbou bast poMU'Ksed 
ii)y reinK? siit'v bfcuusu Tiioti haM taken mo up fiom toy 
mother's womb ? 

i*r. IG. *20. My bone ts nut hid from Thee, trhich Thou hast made 
insecret. His bone, be aaith. \Vh:it ihc puoplecall 'oMiim,* 

'Gr. U in Latin called 'os.' 'J'bis is the word in the Grvek'. 
For wc might think the word 'os' is here the one which 
niake.s iti tlie pliirul ' ora,' not ' os' short, nliicli niiikcs ' nssa.' 
lie sailh tbcn, m^ lioin- is not hid /mm Thfv, uhich Thou haul 
made in sei-rel. 1 have a certain bone in secret (osstim). 
For this word let 4is prefer In line ; betl4.'r is il that scholars 
find fault with us, than that the )>ei)plt! understand us not. 
'Tlicrc is then,' suilb be, 'a certain boue of mine, within, 
hidden; Thou ha>t made within a bone for me in secret, yet 
is it not bidden from Thee. In secret host Tlwu inad« il. 



lie sailh 

Lmade in 
F'or this 
find faui 
■TJicre i; 
hidden; 



The hidden strength of Christ't members. SOS 

bill hasl Tboii therclbre Iii(l<leti it frum lliy^cirf ThU my Vkh. 

bonu m(ul« by Tbc« in secret men sec not, raeo know not : 

Tliou kuoweHi, WIm huM made. Wbut bone thuu mcauetb 
he, brethren ? Let as seek it, it is in secret. Ilul becuiuo 
as ChiistiaiiB wc ari; ^pcalimg in the Name of the Lord to 
Cbristinns, noiv wc Tnid irliat bone is uf this kind. U is a 
■urt of inward strength ; for airen)ttb and foUiludv are 
understood to be in the bones. There Is then a sort of 
inward siroiigth of (he soul, wbttroiii it iit not brulceii. What- 
ever tortures, whatever tribulations, whaleier itdiTvsitics 
rage around, that whieh God hath made strong in sicret 
in us, cannot be broken, yiclduth not. For by God is 
mode n ccrtuiti strength of palienee, of irhich is said in 
anolber Fsaliu, lial mt/ soul s/mit be suhjeeled to Corf, Ptcj,*, 
for of Him is wiy pnlience. Observe too the Apostle Paul, 
bow lie bath within him ibis kind of strength. As sorroof- a Cor.«, 
fut, sailh he, ^ct altcny rfjoicinij. Whvncc, tis sorrotcfiil f ' 
From inHults, reproaches, persecutions, scourgings, stripes, 
sionings, imptisonmcnl, chains. Who wotdd not think 
them wretched in all these? Nay, their very pcrsecuiors 
would not so rage against ihcin, did they nut think that they 
were mode wretchtid by their ])ersectition8. For from iheir 
own we.ikm-fts did they guess at them, not haviti;^ them- 
selves a bunc hidden within; but they who had, to men 
without indeed seemed sad, yet within rejoiced to God, from 
Whom their hone was not hidden, which lie liiniself had 
made in secret. And the name Apostle Paul discloselh to 
us this bone mude in secret by God, in these words, ' And'Rom. a, 
not only so, hut ve eren gfory in trihulalion.' Is it loo 
ainall a thing that thou art not x^d, but dost ihou glory also i 
Let it suffice thee not to bo sad. Too small a thing il is, 
sailh he, to Christians; such a bone hath He made for inc 
in secrtt, that it is too snuill a thing for me not to be crunhed, 
if I glory not also. Wherein dost ihon glory? /n fri£u-ib, 4,5. 
talioHs, knowing Ihttl trihuMion uorh-t/i paltence Sco 
how that strength is fashioned wilhin in his heart: kninring 
thai tribulation u-orketk patience: and patience, enrperience; 
and e.rperience, hopf ; ond hope ntnkelh not asfmmrd ; 
becante tht- loiv lif doil is shed abroad in our hetirit by the 
Huiy Ghost iVhich is gieen unto as. So is fashioned and 
TOL. VI. P 





Hit compatsion for thtir impi^rfcclivnt. 

IValm TDKtle strong that hidden hone, that U makctli us wen to 
*'"'"' glory in (rihntation*- But to im^n w« Kn-m wn-lchdd, Ix-caiise 
that which wu have »*ithiii it hidden rnitri Iheui. Mff bone is 
not hid/rom Thee, which Thou hatl made in tecn-l.and 
my tubxtuNCe i» in the tower parln nf Ihv earth. Behold, 
iu flesh in Hiy Bubtdatice, iVi the loner parlii of the earth 
is my Hubstance: yet have I a bone within, which Thou 
hast fu«hii)nt(l, xtich as to canxo mu never to yield to any 
pcrsociitions of this lower region, where slill my substance 
is. For what great matter \» il, if an Angel be hiajoi 
Tim is a great nialtor, if flesh is brave. And whence is flciih 
brave, whence is on earthen ve^xcl brave, jtave becauee in 
it iR made a bone In secret f And my subnlance is in ike 
lower part» of the earth. 

•1\, What of them »-ha are less strong? For, aa I bare 
already bronght to your nolice, it U Chrisl that speaketli. 
Itut many things are spoken in the person of the Body, bear 
now somewhat in the person of the (lead ; and ilial, not 
aa though He niakclh distinction, so as to inirodnce the 
person now of the 11 cud, now of ibe Body. For if he make 
diiHiuclion, he in a manner dividelb, and no thurt: will 
not be two in one flesh. Bnt if there be two in one 
flflsbt wonder not if there bu (wo in one voice. When our 
Lord Jesus Christ sufl'cred, His disciples bad not yet thai 
inward bone, not yet had their strength of patience been 
made strong; and they knew not themselves, knew not 
their own 'Htrcngth, and Peter dared to promise to share 
his Lord's Pa&Mon even nnio duaih: the sick man knew 
not himself, but the Physician knew the sick man. What 
Lokeaa, was tb(! residi ? / vritl go with TVicv, saith he, ecen unto 
"• death. Verily I my unto thee. Before the cock crow, 
thou shall deny Me thrice. The answer of the Pliysician 
proved truer than the presumption of the wck man. Of 
ihoKv then lie soilh, ' M^ bone U not hidden from Thee, 

ttehich Thou bait made in secret,' in whom is tliis bono made 
strong within; especially the strength of endurance in our 
Lord and Saviour Jesna Christ, Who when lie willed lay 
down, when He willed rose again; when He willed, slept, 
when He willed, awoke; for, / hare power, saith He, to lay 
iohaXo.My itfe down, and t harv power to take it again. What 
^^: 



k 



^H|H IV' 'A«^ mutt alrirt) to amtnd Ihtm. S 1 1 

of them in whom tlii» »lreii|{lli nas nut fashioiictl and esta- Vkh. 

bli»)ici)? what sailh lie of thcin? Sec what He »a'nh to 

God His Father. T/iine eyes did ite My iiitptr/vcl one. 
Mif imperfect one. My Peter, pruiiii»ing and ileuying, pre- 
Kuiiiii)^ ami failiug ; ^'«i TlitOL- eyca eaw him. For bei:aiiM; 
the lAiid UiiDsclf liinicd and looked on him, as it is ui-illeii 
in (bu Gospel, nt leiigib after the thii-d denial he remvitibcred 
what ihe [.oid bad foretold to him, and went out and wept 
bitterly; that weeping wa» at Goil's lookiug iijjou bini, lor, 
Mine im/iarf'ecl One, saitll He, ITiiHe eye» did xee. Vox he, 
iniperieci, atiimblini,' al his LoidV Passion, wiihom diiuljt 
iroutd have peri:sbed, but that Thine e}*vs saw him, and not 
him oidy, but all too who were iinperfeci, till they were sircngth-* 
ened by Christ's rcsiirrcciion. For il uns made plain to 
their eyes that that had uot perished in ilieir hufA which 
had died, and so that bono was made for them in secret, 
so that DOW ibey did not even Tear to die themselves. Thine 
tjfei did tee Mine imperfect one, and in Tlig hook 'haii tiU 
ie ttriUen, itot only the perfect, but also the imperfect. 
Let not the imperfect fear, only let them advajice. Nor 
yet, bevaii-te I liave said, 'let them not fear,' let them love 
th«r imperfeclion, and remain (here, where they arc found. 
Let tlieni advance, as far as in (hem lietli. I>d1y let tlieni ^B 
add, daily tct them approach ; yet let them nui fall buck ^1 
from the Body of the Lord : that, compaclcd in one Body 
ind among these m<;niber», ihey may be cviinte<l worthy to 
hare thai said of them, Thine eyes did see My im/jerfm:l 
one,'and in Thy imok fluiU till be trriUen. 

i2. Hi/ day shiiN Ihey wander, and none anioiiy l/irni. Them. l«. 
Day wa» yet on earlh,even our Lord Jenus Christ. Whence 
Ho Haid, Walk nrhUe ye haee Ihe Day. But by day i/iaUJahaii, 
His imperfect ones icander. I'hvy too ihouffht that our** ' 
Lord Jesus Christ was only man, that He hud not within 
Him the hidden Godhead, that He was not secretly God, 
but that He was that ouly which was seen: this they too 
thought. Fur even Peter himiieU, (for of him etipecially we 
speak, in whom is set forth to us also a pattern that we 
despair uot of our weakness,) even Peter had said to thu 
Lord, when lie asked whom men said tliut He wux, 'J'/ioa M*t.ia, 

Ifi IT 

art the Chritt, the Son of the tiling Cod. And thu Loid 
bad said to him, Bleated art Ihon, Simon liarjona, for 




The /IpotlUt knev) not our Lord while tin earth. 




». 



». &a. 



V«i,\.M Jlrnh and hUiod halh ttol retvttled it unto thee, but My 
Father uhich w in heaven. Wherefore? Because he has 
ca)k-(l Ilim ihc Son of fiod. Tht-ii, but ii Hulu iifu^r, in lh« 
Hsme place, in the same conrersation, the Lord hegnn to 
spoak of IIiH coming Pulsion. Then did that same Peter, 
u-lio ali'uady had confessed Ilim to be the Smi of God, fvnr 
lest Ilo shonid die like a hou of nmn. ilv was the Son of 
Uod, He was also the Son of man ; Son of God, in the Form 
of God, equal to the Fattier ^ Suti of man, in the form of a 
HCTvant, wherein He ia inferior to the Father. Doubiless 
He was destined to como to His Passion in the form of a 
servant i whj- did Peter fear thai in ihe form of a servant 
Ihu FoTiD of God vonld perish, and not rather prusnmt: that 
throngh (he Fomi of God the form of a servant would live 

M«tl6,agu»? He itailh to Him, Thai he far Jrwi Thrr, Lord: 
this shall not be unto Thee, And the Lord, Who had called 
him bU'sxi^d in those fimiier words, now sniih, (Urt thee 
behind Hie, Salaii, for thou aavotireil not tJie thini/x that be 
<{fGod, hut Ihoxe that be of men. Before, because he had 
Raid, Thou art the Christ, the San of the Uviiiif Ood, it 
was said to liim. Flesh and blood hath not revealed it unto 
thee, bnf My Father IVhich in in heaven: therefore art Uiou 
a stont, therefore blessed. But now, because not from tbe 
Father's revelation, but from the llenh's weakness he had an- 
swered, ho is called Satan. Thou mtvoureat uol, He say*, 
the thin//K that be of God, but those that be of mm. And 
(his was Christ, ray brethren; He had walked amonj; them, 
He had eommanded the winds, He had walked on tho 
waters before (heir eyeh, before their eycH He had raised 
one who had been four days dead, before their eyes He had 
done all those great niirucles, atul yet ihcy were amazed 
at His I'lL'iiaiiin, as though tlxty had loH Him, on Whom 
tbcy had in vain trusted. But b;/ day shall Iheif wander, 
and none aniomj' litem. No ono whatever; not even he who 
bad said, / uiU go with Thee even unto death. For lie bad 

JohnlCsud uuti> ihem, The hi/ur eometh, thai ye shall leave Me 
atone, and yo ewr^ one his own way ; and yet I am not 
atone, Ucauxe the Father is with Me. llie Father was with 
Hitu, and He with the Failicr; the Father in Ilim, and He 



* St. Augoitliia M'diia tn ha>E undpnWod ihi* vvrjr vllijitlcull} : none nu 
unong ihvm, i. (. h ho >lid iiii( do ao. 



Yet ofltrwardt converted ihf u-orld in HU Name. 913 

ID Ihc Falh«r; He and ihe Fatlivr \v«re one; yvl ft^art-il ilicy Vkb. 
when He <)kt<I. Wbcreforp, tasB bccauso in (ht dap they 
wandered, aitd there waa «/> one in them. In thtf day 
thrif Khnlf teonder, and none among them. 

23. But whiii in, /» /**■ day they ihnll wander? Shall 
lh«y porish f Where then is, Thine t-yea did sve My im- 
perfect one, and in Thy hook shali all he written f Wlicn 
then did they teander in the day f When ihoy undcrelood 
not Uie liOti\ set upon earth. And what rollDircth? tint id, 17. 
to me Thy friend* are made very honourable, U God ; those 
rtry ones, who traudered in the day, and none iraa in them, 
l)«came Thy frit-ndK, aiu) wure niadv wry hononntblv lo mo. 
That bone was made in them in secret after the reHtinreclion 
of tlic Ijord, and they sufTrrvd for Ilis Name, at whoxc death 
Ihey had been amaxed. To me Thy /rietid.* are made rery 
honourahfe, O Goil, mightily tircngthened ttere their chief- 
tainahips. I'bey became Apoitthis, they bci^anie leadem of 
the Church, they became rams leadinj; tbeir flocks, miyhtHy 
ttrenythened tvere their chieftainship*. 

?4. / trill number them, and ihey shall he mnltipHednr.li. 
ab'jre Ihe »and. By incanx of ihem, who wandered in the 
day, and there teae none in Ihem, ]o ! there tios been bum 
all tliin great niuttitnde, which now it likv ihu eund innum- 
erable, save by God, For He said, Ihey shall he multiplied 
abore the sand, and yet He bad said, / ttrill number Ihem. 
The very same who are numbered, shall be multipHeit aboee 
Ihetatid. For by Him is the sand nnmbered, by Whom theyiAHO, 
rery hair* <j/" our head are numhrred. I teill number Ihem,^*'- 
and they xhall be multiplied aboiv t/te tand. 

as. / hiir-v rixen, and yet am I tttlh Tliee. What is, 
/ hare risen, and yet am I teith Theef Already have I 
suffered. Kaith He, already have I been biiriiHl ; hi! I liavc 
riM^n, and not yet An t)iey understand that 1 am with them. 
Yet am I trilk Thee, that is, uol yet nith them, for not yet do 
Ihey recognise Me. For thus do we rent! in ili* Cio»|icl, 
that after ilie rejtnrn-etion of onr Ixird Jesus Christ, when 
He appeared lo ibcm, they did not at once know Him. 
Tlierc is another meaning nlso: / hare risen, and yet am 
I with Thee, as ibou^di He would signify this prvMint lime, 
wherein he is as yet hidden at llie right band of tlw Father, 




214 Tke sin of Schitm. 



Pnii,)* buforp Hg is rcTenliHl in itie brightness, wherein He ^hall 

^"" - come |o jii'lg« llie (|iiicl( and the dead, 

36. And itien lie t«:lleUi wiiut nirunwliilc-. (luring lliis 
w]ioictinic'n-l)i-n Hc^ already has risen, and n-maineili »iill wilb 
llie Failier, lie (mtTt-rttili by ihe intermix iiirc of sinners in 
His Body, ihe Cliiirchf and bj ihc separation of Ucrviics. 

v.19.30. // Thou, O Ood, thall *lag the tiHuern, ttnce Thou shalt 
say in Thy thought. Depart from Me, t/e men t>f blood, they 
ahalt receire in mnilp Ihfir citie*. The word* irein (o be 
Gonnecttid in this or<ier; 1/ Thou, O Cod, thatt ting the 
Ki'nnern, thpij thnll teceitr in vnnittj their citien. For in 
tliix wiiy doiii Hu mean them to he nnderslood to ba Blain* 
when by pride, whereby they are puffed up, they loso tho 

WW. I . gruee wlir-ri-liy ihcy livn. Far Ihe holy xpirit of dheipUne 

'■ u'ill^ce deceit, and re more from lhoa<jhlg that are trilhoMl 

S.jtk. *, nnderxlanding. Thus uru sinners slttin, because, having 
their nnderglandin^x darkeiieil, Ihey are nt leu ated from the 
life of God. For on accuniil of vliilion tlioy lose conft-ssion, 
and so they are slain, and in them is fulfilled what Scripture 

Bceln*. »ailh, Confetnion perishelh from the dead, as from one that 
' ■ it not. Anil so they reeeire in ritnitij their cilim, tlial is, 
their vain peoples, who follow their vanity ; when, puffed up 
by the name of rijjhteonsness, they pfrMiudi! men to bnrsl 
lln! bond of unity, and blindly and i{[noranily follow them, 
as bein;{ more righleona. And because it is hence for lh« 
most pait that theyfind an occasion for M>parating from the 
nnity of Christ, nami-ly, by acciisin;; eril men, with whom 
they pretend that they are unwilling; to hold communion; 
and brcauKp ii is poNxiblc that they not only disparage! the 
guiltless, whom they pictciid to flee from an wicl«:d, but 
also say Initli of some wiclced men, like imto themsclres. 

Mat. is.emong whom the wheat of Christ, prrsening ihc bond of 
unity, groantlh; iherefure He halh inicerteil, BecauKe Thou 
shaU xajt in Thy thouyht. Depart from Me, ye men ef 
Hood, they xhnU receire in ettnity thi-ir cilirt; lliat is, 
therefore ihcy slull draw away lo their own schism ihcir 
peoples, to corrupt them with their vanity, bvcatiK Thou 
i« Thy tkoiiyhl utiaft ttty, Depitrl from Me, ye men of blood : 
in order, that is, that sinners, slain in the spirit as the due 
reward of tlicir pride, may Ihcrvforv Tx.>oeiv« their citic*, that 



The Church not partaker of the guilt of wicked memhert. 215 1 

is, their peoples, into vMiily, thai itt, raa^v draw ih«tn nway Vkk. 

by scpnration into thw vanity of prror; and oficodcd, as it -^ 

were, by ths inlennixluri: of ihr chuff, may hrnk unity, and 

abandon the wlieati because Ue warneth the wheat, iliai i>, I 

good and ritilhfLil m<?n, that before the wiimowiii);, which ia 

(n hu at th(! end, it si'pnratc not itself openly from the bad, 

lest it abandon the good that are still inmgU-d with them; I 

Ihh hy gttod convrrsution, and <'oiiirariL'ty of life, it, in « | 

nianni-r, say sileiilly to them. Depart from Me, ye men of I 

btood. For ihi? he snilh to them by the Voice of God, I 

which Voice is in thought, as God spealcfth ii in the thought I 

of His holy people. I<or who arc men of blood, nave they 

who hate their brethren f At> John saith, Ilff who katelh^ i"^" 

hi» hriithrr, in a murderer. The slain isinnrr» then not ' * ■ 

understanding this, how (iod sailh to the wicked in the j 

thought of the good. Depart from Afe, ye men of blooc/f I 

find faidt with them for holding cominunion with wicltcd J 

men, and, si?|)srflting themsclires on the ground of these false I 

charges, receive i'm niHity their eHicM. This saying, which I 

BOW in the thought of the good is said to the wicked, will bs I 

openly Hiid in thnt day when it xhall hv said to them hy our 

Head lliinsi-lf, 1 never knew you : depart from Me, alt ye M»tt.7, 

tcorker» of ittitjuily. 

27. Itut now ihi' Body of Christ, the Church, saith. Why 

do the proud S]H'ak falsely against me, as though I were stained 

by other men's sinx, and *», hy separating ihcroselvcs, 

reerire in ranitt/ their citieitf Ilaee not J haled those m.H, 

who hated Thee, Lord? Why do those who are worse 

thomsclres require of me lo separate myself in body M well 

as spirit from llie wicked, no as to root up the wheat, logetber 

with the tares, before the time of haTTc«t, that before the 

time of winnowing I lose my power of enduring the chaff; 

that before all the different sorts of fishes arc brought to the 

end of the world, as lo the shore, to be separated. I terar the 

nets of peace and nniiy ? Are (he sacraments which I 

receive, those of evil men ? Do I, bj consent, Communienle 

in llH'tr \\(e and deeds? Hare not 1 hated thote leho 

haled Thee, Lord, and at Tliinc enemies woxk-d away ? 

When the zeal »/ Thine honte eat me, did I not see the ■VW,>. 

scnwlen ones, and waste away? Did not horror take P*. lit, 

St* 



1 



214f CkTutiam to love xinnera, (nit hale their sin. 

Pmi-h liotd «/ mt; becaiixe «/ l/ie wicked that forsake Thy lawt 
^S"" For who aru Tliiiio enemies, save ihiy who by ]lheir liffi 
declare how they lintu Thy law ? Theae thcD when I hated, 
why do Ihey who receive in vaniii/ fhtrir cilieSt falsely 
accuse met "* though their iiins could he laid to my charge, 
wliuiii I haled, and at n-hom 1 wasted anny with ;;eal fur th« 
^btt. 6, Lord's house? Rut where is, Lr/eie y»»ir enemies f Is U 
^^ becauHU IK- aaid youm, not * God's V Do good to them that 
kale ffou. lie sailh not, ' who hate God.* So he followeth 
ihc pattern, aud snith, Ifave not I haled those who hated 
Thie, LordY He sailh not, 'Who haic hated mc.* And 
at Thine enemits did I u:aile awnif. Thine, he said, iiot 
' mtiM;/ But tho&e who hate us and are eneniiea unto us, 
only because wc senc liiin, what else do ihey but hate Him, 
and are His enemies. Ought we then to love such enemies 
as these? Or do not they spflcr persecution for God's sake, 
to whom il is *aid. Pray far them that prrtecule tfouf 
Ohserie then what followelh. 
tw.«. -iS. With a perfect haired did I hate them. \Vbal is, 
with a perfect hatred? 1 hated in them their iniquities, 
1 loved Thy creation. Thi.t it ix to hate with a perfect 
hatred, that neither on account of the vices thou hate the 
men, nor on account of the men love the vicck. For see 
what ho addcth, They became mine enemies. Not only as 
God's enemies, but as lii> own too doth he now describe 
ihcm. How iheu will he fullil in them both his own saying, 
Hat<e not J hattd those that haled Thee, Lorxl, and the 
Lord'* command, Imic yonr enemie»f How will he fulfil 
this, save »ith that perfect hatred, that he hate in them 
that tbey arc »ickud, and tove that they are men ? For in the 
time even of the Old Tcsiameut, when the eurnal peojile wa» 
re«iruined by vi»ible jninishments, how did Moses, the sertani 
of God, who by underisUutding Wlonged to the New 
Tcstamint, how did he hate sinners when he prayed for 
them, or how did he not hale them when he slew them, save 
that he hated Ihem vith a perfect hatred^ For with such 
perfection did he hate the iniquity which he punished, as to 
loie the manhood for which he prayed. 

S9. Since then the Body of Christ is in tlie end to be 
severed lu body also from tlie unholy and wicked, but now 




To appeal to Ood, and bear with 



917 



k 



meannliile groafietli amonf; Ihem, and since those itluin _ 

•innerB falsely accusing iht- good for holding coiniminion — ^ 

with llie wicked, and separating themselves more uiid tnurc ■• _ 

from iho good and ittDOC«iil^ on tlic ground of these wicked 

oats, «o receti'if in eanilij their ciliex, tliat many wicked 

Mill rciiiaio who follow them not in their sejiaraiioii, hut 

continue intcrniingled as before, for lh« good to endure 

unto the end, »hat amongst them doeth the Body of Christ, 

bringing forth fniit willi piilirncc, iiu hundred, or sixty, or Mm. IS, 

lliifiy-fold } What doelb the loee of Chi-ist amonif tJte v.»n. 3, 

datighUrs, as the iilff ttmottff Ihontsf What are her words?'" 

what ht-r consticnct* .' what is ihc apfiearance of lbe^*-*l>, 

kiiitfa daughter itithinf Lo, hear what site sailli. Pror^sn't.TJ. 

me, O God, and know my hfart. Do Thou, O God, llmu 

prove me. Thou know; not miin, not an hi-relie, who neither 

kiioweth how to prove, nor can know my heart, whereas 

Thoii provcst, and knI)^vesl that I consent not to the deeds 

of the wicked, while they think that I can bo defiled by iho 

sins of olhcm; so that, while I iu my long wandering do what 

I Dioum in another Psalm, that ia, while I labour for peace P*- '30. 

amont/ them thai half /itrace, until t come to that Vision of 

peace, which is called Jerusalem, which m lAc tnothrr of u» 

all, the city etemat in the fieartns ; they, contending, and 

falsely accuHJiig and separating themselves, may receice, not, 

evidently, in eteniity, but i» vanitij, their cities. Prove 

me, then, my God, and know my heart ; search me, and 

leurn my paths. Why this? Observe what followeih, 

30, And see, sailh he, i/ there bi- any tcay of tcickedHefsyw. 91. 
in me, and icad me in the tcay eveilwiliirff. Search, he 
uith, my patkt, that is, my coumtc-ls and thoughts ; and nee 
if there be any way <^ u.ickediiei» in me, «-ither by act or 
consent; and had mc in the nay ererlaating. What else 
soilh he, but 'lead me in Christ?' For nho is Me wtty 
neerlasting, save He that is the Life everlasting ? For ever- 
lasting is Ho Who ^aid, / am the H'ay, and the Truth, andJoluiU, 
the Ltfe. If tlien thou findest any tiling in my way whieh ' 
dtspleoseth Thine eyes, rince my way is mortal, do Thou 
leatl me in ibe way ercrltitttny, tvhcruin is no iniquity ; for 
even */ any man ain, tre have an Advocate with the Father, i John 
Jrm* Christ the rijfhtcout; and He in the propitiation /«■'■ '■ 




V 



SIS f he pretence of wicked men in the C/iurch, 




P 



Fmlh oMr nn«; H« is /Ac- H'ay everlattia^ vi'uhout wt i He U the 
Uffl everlasting; nittiout punishmeut. 

81. TbcBC arc gn-at iiiyslcric!!, breiliren. How dolh the 
Spirit of God *]wak vrilh u»i h»w dnili it make us dclij^hts 
in ihis niglit? Wtiat in tliia, we ask you, tirelhrcti, wWncc 
are iht-y sueetcf, l)ie darker ttiey are? Ho inixdh us our 
potion after His lovo, in ci-rtaiu wondrous ways. He 
muk<.-ili His own Kajings »oTidroit^, so tliat while we were 
K)ieakinf{ what ye ulivady knew, yei foru^iiuich »k it was dug 
out of passages wliicb seemed obscure, the knowledge itself 
secHMsd to be made new. Did ye nut know, lirellircn, thai 
t)ie wieked are to be loleraled in the Church, and xchisms 
not to be made ? Did yc not already know, that within those 
nvls nliieli hold both ^lod and bad fiihcs, we must abide 
oven to the shore, nor must the nets be burst, beeau«e on 
tbc shore the good shall be separated into vessels, and the 
bad thrown away f Ve tnow this already ; but the** venms 
of this I'saim ye did not uiidersland : that which ye did not 
understand is explained; that which ye knew has boon 
renewed. 



>■»»• PSALM CXL. 

Smii«ii U> ihrpft^t, iK lh» prrttHCt Iff an lupimUf tf Bithopt. 

I, Odd Lords have bidden me, brethren, and in them the 
Lord uf all. to bring this Psalm lo your undiTKlanding, so 
faraaUod giveth mc to. May lie help yonr prayers, that 1 
may say those things which I ought to say, yc lo hear, that 
lo all of US the WonI of Ood may be profitable. For all it 
iThcM.doth not protil, for nil hate uol faifh. Itut failh in the soul 
is like 0. ^tmd vuot, which turnelb the I'ain to fruit; false 
faith, and devilish error, and etil desire, are the root of all 
evil, tike the rout of ihonis, turning even the swvet rain into 
prickles. 

i. What this Psalm cuntaineib, I believe that ye per* 
ccive<l when it was being chaiitttd; for therein the Church 
of Christ, Bcl in the midst of the wicked, complaiucth and 
groaneth, and poureth out prayer lo God. For her voice is 
in every such prophecy the voice of one in need and want, 



HJjjV CirUl (Ac Head, the Church Hit Body. 318 

Doi jel »ali*fic<1, hungering and Ihintittg afler rtghtfousneta, Pti»i,w 
for whom a ccitaia fuhicss in the ciiti tiiilii hwn promised, and ^"" - 
is rctterved. Kteanirhile, here let it hutifjer and ihirsi, groune. * ' 
and koocif and svc-k. Lvl it not drligbt in the allurements 
of iu w*aiidenr)g, li-t il iiol think the world its countTy, from 
whence Chritit came to set il free, for Chmt h illeih to be otir 
Head, the llend that is of a certain Bi>dT. For we cannot 
K))cak of a head where there is no body for it In he lu-ad to. 
Accordingly if Chriel be a Head, Ho is also Head of some 
Body. Tbe Oody of that Head i« ihe holy Cbiirch, atnong 
whose inembera we are, if we love our Head. Let uk Iwar 
iben tbo words of Clirisi's Body, our own words, that is, 
if w« Ue in Chrivt'H Body ; for whoever \* not ihore, 
will be among those for n-hotn that Body groanelh. Ac- 
cordingly, either thou will be in that liody which groanelh 
among the wicked ; or eloe thou will not be in thai Body, 
but will bn among those wicked ones among whom the Body 
groanelh, which groanelh amongft the wicked; either thou 
irilt be a member of Christ, or an eni-my of the Body or 
Clirist. Nor in it itieunt that ihev are iiU enemies, and ad- 
versaries of the Body of Christ after one manner, neither 
do ihey all act after one manner. Chamcle«n-)ikc is be 
who reignelh in them, and nseth them as his vesselK. Btit 
many are freed from hiiu, and jmsh oier into ihe Body of 
Christ, and who ibey are, and how many there shall hereafter H 
be, lie knoweth, Who hath redeetned them, when they knew 
it not, with His own Blood. lint ^oine iheie are, de!>lined lo 
perseiero in their wickedness, belonging not to the Body of 
Christ, and they assiiK-dly are known to Ilini, to Whom 
noihing in unkno-tn, Meannhik-, Ihey who are already 
compacted with His iiMTmbcr», not having as yet their reMir- 
rvclion which is lo eoiiio, wherein alt groaning endeth, and 
praiHe micccedelh, all tiibntatiou sliall die, and there shall 
be endless exidtation; liot ycl having this in possession, 
yet grasping il in hope, ihey proan with a sort of longing, and 
pray to be freed from wicked men, among whom the good 
too must lire. For to separate them now is not safe for 
every one. Separation will belong to Him, Who knoweth 
not lo err. What is, * Who knowwh not to erv •' That He 
neilher irauAfer Ihe good to the right hand, nor ihe bad lo 




2*20 Christ in liii Human Nature calltd David in the Psalms. 

PttLM the left But ire in ihis life &nd it difficult to know our- 
■ "'" - selves ; how much les* ought wh io pjws a hasty ncnicnci; on 

rany one. For if to-day we kuow him to be evil, what he 
will be to-Kiorrow we know not ; and perhaps he whom we 
violcnlly hixlv t» our hmtht-r, und we know it not. 8af(' itien 
is it for UK to hale in the wicked their wickedness, and to 
lore the work of God's Maud, so that, what God made ia 
him, we love, whiil iimn has made in himseir, wc hale. For 
God made man himself, man made «i). Love what God 
made, hatu what man Inilti made : for ao ahalt thou persC' 
cute what man hath made, that whal God hath made be set 
free. 

3. To the end, a Pgalm to Dnvid himself. No other end 

maycst thou look to, than is laid down for ihei- by the Apu«l1<; 

Bani.lD,himsclf. For Chrixt ig the end of the hur to erery one 

*■ that hetieveth- Wherefore wheu Ihoit heareat the Psalm 

^^L say, To Ihi- end, let li«art-f bn tunieil to ChriBl. For lh« 

I^V title of the l^salm is, as it were, the hcr.ihl of the l\alm, 

seeming to say, 'Lo^ He is coming, of liim am I about to 

Kjniiik, of Christ am t iihoiil lo sing.' Fcir the words, Io 

R«ni. ], Danid himnclf, I understand not, save of Him, Who k-iis horn 

of the Ked of IJavid according to the ^esh. Meanwhile 

on account of the birth the name suilelh. !Ii» biith after 

the fle»li was from David, His s{iiritual parenla(;e above 

David. And not only bcforo David, but before Abraham; 

not only before Abraham, but before Ailam loo; not only 

before Adam, bul before earth and sky, before all the Angels, 

before all powers and virlues, bcforu all things visible and 

invisible. Decause then He was of the seed of David, not 

after Mis GiKlht-ad, whereby He is the Creator of David, but 

after the flesh ; iliereforc Ho deigned to bo called David in 

prophecy: look to this fnd, for the Psalm is chanted to 

Ditrid J/imsc/fi hear the voice of His Body; be in Hia 

Body. Let the voice which thon haM heard be thine, and 

pray, and say what foltoweth. 

■ni. I. 4- Deliver me, O fxird, from the Kicked man. Not from 

one only, but from tlie class -, not from the vessels only, hot 

from their jirineo himself, that is, the devil. Why from 

man, if he meaneih from the dvvil ? Beeausc he too is 

Mil. 13. called a man io a figure: An enemy rame, andsottvd tarti 

M— 3S. 



^M Jficked men injure their brethren too, 241 

amoug the tcheat; aiid when tlie servants »ftid to tlicir vea. 

master, Didst not Ihou sow good seed, whence then have the ' — 

lares ayfi&ired ' He replied, An enrmij liitlh liiint- this. 
From that wickvd man tbcy pra; with all their t»i({ht to be 
dulivered. For (hou wreallimt not agaiunt fli'Hh and bhoil, i!.ph. e, 
but againnl priutHpatHitrs, agaitmt poicerg, uyainst the rutera ' 
af the darknexK of Ihii teorld, that Is, thu riilvrit of siiiuvrs. 
Aod this wc loo wore, for wc have just heard ihe words of 
this ApOKlle, Kb tcere nomrUmc ditrknrm, hut now are j/ffEph, a, 
tight in the Lord. Now then being made h^jhl, iiol in o»r-*'" 
selritK, but ill Oie Lonl, let U!t pniy iiut oiil^ ngninst tiurk- 
ntssH, that is, against sinners, whom still the devil poiiHcssetli, 
but also againKl ihvir prince, ihc dvvil himself, who workelb 
in the children of disobedience. Deliver tue from the un- 
righteous man. Thu sanie is from the nnrighteotn mtin, as 
froM the wickrd Mian, ['or he calird him ivickod because 
unrighteous, lest perchance thou shouldcst think that any 
I in right votiA man could be a goud man. For many tin- 
righleoiis men seem to be harmUss ; they are not fierire, are 
not saiagv, do nut persecute nor oppri-ss ; yet nre they 
tinrifthicoux, because, following some other habit, they arc 
luxurious, dninkards, giicn to pleasure. How doth he harm 
no one who spareth not himi^elf ^ he is innocent who hurmelh 
no one, not who haniieth himself. And can he help harming 
thee, who harmelh hiiii.sclf^ Tlum aiijtwercSI, ' Mow doth 
lie liaitn ii>e ? I lu halli not sei/cd on my goods, or attacked 
my Ufej hu feeds himself on his own seiisiialiiy, he delights 
in his own ptraoures: hut if his pleaxurcN bo polluting, it is 
himselflhat \» polluted ; what halh he to do with me, who an- 
noyeth me notf He harmelh ihcc at all events by example, 
forasmuch an he liveth with thi^c, and inviteth thee to what he 
doeih. Art not thou, when thou seest him pro«puiing in 
hitt defilement, attiacted by the dirlight of .Kiich deeds ? Even 
though thou eun»'Ut not, at all events thou hast found some- 
what to fight agiLiiiHt. lluw then bath he not hurnmd thee, 
when thou hast hard work to conquer what he halh made in 
thy heart? Wicked then ix every uuiightiious man, who 
must needs be harmful, whether he bo gentle or fierce. 
Whoever falls in his way, whoever is ukcii by hia snare&, 
will find hon- hurmful ia tliat which hu thought harmless. 




Even by *in» which seem only ayaintl themMelvet. 



P 



PsiLiii Pot, brt-lhieti, even tlioniit piick not with ihcir roots. Pull 
^'"" II |i rliunis from the ground, haiidk- tlicir toots, and see 
whether thou feelt;Kt pain. Vi!l lliHl in the iipgrciwili wlitch 
Cftusulli lliec pain, proceeded from that root. Let not tliea 
men picaac you wbo sctmi geutli: and kind, yet are lovcra 
of carnal plcasurv, Tullowers of [luiluted luslw, let ibcni 
not pleaiie you. Though fts yet ihey seeui gentle, they 
are roots of thorns- For by such deeds ihey mostly 
tquaiuhr in seiisuahty what was their uuii ; and hoiv 
do they seek to ropleuish what ihey h«»e squandered ? Do 
they spuiu plnndtrr and d<!vi<<'ii of frnud; do ihcy spare (o 
at^elt out t'veiy kind of wickt-dness ? Now thou seeKi him to 
be a wretched man, whom cr«t Ihou ihou]{hlest gculk. 
WliLii ihon Kan'ti.ii him drunken, he ivait a good mnn; now 
thou seest liim a thiL-r, thou fcarest him as a robber; thorns 
have grown out of those roots. When ihou sanest llic soft 
roolit of ihorut), ihou shouhli-st then have burnt thi:in, if thou 
coiildt-'Ht, and then would not have grown out of them what 
now pniiiKhetti ihcc. And to, my brtthrcn, body of Christ, 
members of Christ groiinin}; amun}^ such wicked men, 
uhomsoerer yo find hurrying headlong into evil lusts and 
deadly pleasures, at onco chide, at ddco punish, at onco 
burn. )>el the rout be bnnil, and there reinaineth not whence 
the thorn may grow up. If yc cnnuot, be sure that ye will 
liavi) ihem as enomies. They may be silent, Ihey may 
hide their enmity, but they cannot love you. But wnco 
they cannot lovu you, and since they who hate you ntusl 
need* seek your harm, let not your tongue and heart be slow 
to say to God, IMieer uie, O Lord, from the evil man, free 
me from the uiiriyliteous mmt. 

Ift.2. b. IVho haee itnrtffinfd uMrightfousnaimiK in t/itlr /tntrt. 
How so } heeansc what they dare not utter with their tongue, 
they keep in their heart. For on account of those he .%aith 
it, who for the most part speak good words with their lips. 
Thou hearest the voic« of the righteous, yet ia it not the 
heart of the righteous. Else what profit was it to go on 
and say, IV/io Aaoe imii'jined unrii/Zlleouaitenxef in their 
I hi^art t From theui free me, from them let 'I'hy hand be 

I most powerful to deliver nie. For easy is it to avoid open 

I enmities, vasy is it to turn aside from an enemy declared 



^P In Ikfir keartt they almayt hate the good. -223 

and maoirest, while iniqaily ia in bis lips as well as his v%: 
li<-art; he i» a troublesuinc eii«iny, h« iit Mccrvt, bu is witli — :— ^ 
diflicull)* nvoided, who bearclh (;ood thitif;» in hift lipK, while 
in his htiart he coucealelh evil tliiii>ts. ll'ho hntv imagihed 
uarighteouwr»fe» in their heart : alt thv dnij long did theif 
maktf war. What is, ttarf Thej inade for me what I wok 
(o tight against nil the <lay. For rrom thcnc^i from such 
)i4;aTtii a» thc-jii;, ari»cih all tliat ihe Clirixliitii lighti-lh ugitiii«t. 
Be it sedition, bo it schisnii b« it heresy, b« it turbulent 
opposition, it >ipriiigi.-th not iave fron) thvKU intuginingx which 
were concealed, and while Ihey spake good uordx nitii their 
lips, all the day ioHff did Iheif mate tear. Ye hcaT words of 
peace, yvt malting war di-jtarlelh not Iron) their thoiighb'. 
For the words, all the dan '""?> signify without intennissioa, 
ihroughoul the whole tiiniv 

6. They liitte thurfieueU their longttfs like serpents. If«r. S. 
still thou meekest to make out the man, behold a couipnrisoa. 

Ill ihc serpent above all boaKis is there cunning and crall 
to hurl; for therefore does it creep'. It hath not even fc'ot,'**ip>t- 
*0 (liat its footsteps whi-ii it canielh muy be heant. In its 
progress it draweth itself, as it were, gently along, yet not 
slraightly. Thus then do they creep and crawl to huil, 
baring poison hidden even under a gentle touch. And so it 
followeih, the poimn of asps i» under their tips. Behold, 
it is under iheir lips, that we may perceive one thing under 
their lips, another in their lips. And tlirxe loo ho openly 
maketh manifest in another place, where he oaiih, H-ho V*.-iS,s. 
tpeak peace with Iheir Meighbonrv, but evil ia iu their 
heart*. 

7. Prewroe me, Lord, from the hand of ihe ttuHer, Ttr. 4, 
from unritfhteoM* men 'Mirer ute. Here they wear their 

real colours, they are known; here we have no need to 
undcistand, but to act: wo have iitvd to pruy, not to ask 
who tliey are. But hoiv iliou shouldest pray againsl siicli 
men, be explainelh in what followeth. Foe many pray 
unskilfully against wicked men. tt^ho hare immjined, suilh 
he, to trip up my ulepa. 'llius far it may be understood 
carnally. Krery one has enemies, who seek to cheat him 
in trade, to rob him of money, where they are engaged 
togetlier in btutinesa; every one has aonie neighbour his 



i'ii 



And 



envg 



them. 



Pmi.m vnumy, wbu deviMitti how to bring iniHchivf upon liis 

'— family, to injure in sonio way his properly : and surely \ia 

dvTi«ftIi this by deceit, by Truiid, bj di;vili»b dcvicon he 
eiKlcavriiinah to accomplish this: no one can dotilit it. 
Yot Dot for these n?asons arc thuy li> be {juardvd a(;ainst, 
bill let>( ihey Uy in wail for ihee and draw ihcc to thum- 
selvea, that ia. separate ihco from the Body of C!iiist, and 
make thi-c of their body. For us Christ is the ilcad of the 
good, so is the devil iheir liead. Who have imagined, he 
teiih, to trip up mg slepg. What is, to trip up my xtepn ? 
Not as though Ihow shuutdest Irn deccivud in iho biiKinvss 
thou haxi with hiin, or he chi-at thee in a case which tliou 
hast with him in the law courts, lie halh tiipppd up thg 
itfpx, if hi' Imvc hindcri^d thou in the way of Giid; so that 
what Ibou diilHt direct arif{hi may stumble, or fall from the 
way, or fall in the way, or draw back from lh<; way, or stop 
on the way, or go back lo the placo from whence it had 
come. Whalsottvcr halh done this lo lh«e, hath tripped 
thee up, Itath deceived ihiw. Against SHch snares us these 
pray thou, lest thou lose thy hi.'aveiily inheritance, lost 
thou lose Christ thy Joint-heir, for thon art dcsUitvd to live 
for ever with Him, Who halh made ihec an heir. For thou 
art uiadc an heir, not by one whom thou art lo succeed 
atler his dcuth, but One Logcthur willi Whom tliou urt to 
lire for over. 
TBI. tt. P- Tf'f proiiii have hidden a trap for we. lie halh 
briefly described the whole body of the devil, when he saith, 
the proud. Ilencfl is it that for the most pan they call 
llicinKclves righteous when they arc unrighteous. Ilcncc 
is it that nothing is so grievous to tliem ns to confetts their 
sins. They arc men who, being falsely righteous, must 
needs envy the truly righteous. For none enviclh another 
in thai which he ui»heth not cither to be or to scum. One 
envicth thee because thou art rich; either he wishes to be 
rich, in that he cnvieth thee, or else he wishes to be thought 
rich; another euvieth thee because lliou art famous or of 
high birth ; cither he longetb to be so himself, or else he 
desirt!S In be ihongbt so. And so for all things which seem 
or are thought to be good in thin world, what each one 
wishes to have, wboretn he wishes to excel, what he dcsirclh 



They should rather imitate tfittn. 2-33 

to be roportttl lo hare, therein doth he envy thee. Rut ihey Veb. 
who are falsely rifjhteous, wish to seem righteous when they — '■ — 
are not so; and when they see one truly righteous, they 
must needs envy him, and make it the object of their 
dealings with him, to make him love that wherein he glorieth. 
Hence come all alhirings and trippings up of others. This 
the devil Arst wished, when falling himself he envied man 
who stood; and berause he himself had lost Ihe kingdom 
of heaven, he was and is unwilling that man should attain 
thither, and this is his object now, to prevent man attaining 
thither, whence himself was cast dotrn. Since then he is 
prond himself, and, because proud, therefore also envious, 
bis whole body is a body of those of like character. But 
let us pray against him, who cannot be amended, and 
against those who can, so as lo say to the unrighteous man. 
Why onvicst thou the righteous, unrighteous man ? Is 
it because ihon wisbest to appear righteous? Do better at 
once, so sbalt thou more easily be, what thou wisbest to 
seem. Be righteous; so shalt thou love him whom thou 
didst envy; for so, what thou now grievesl that he is, thou 
shall thyself be also, and thou sbalt love thyself in him and 
him in thyself. For if thou enviedst a rich man, it would 
not therefore be in thy power to be rich : if thou enviedst 
some honourable and high-born senator, it would not be in 
thy power to be high-bom and illustrious: if thou enviedst 
one that was handsome, uever wouldest thou thereby make 
thyself handsome: if thou enviedst one that was brave and 
strong, thou wouldest not thereby give thyself strength : but 
if thou enviest the righteous, the matter is in ihy will, be 
what thou art grieved that another is. For thou wilt not 
have to buy what thou art not thyself, but another is ; it is 
to be had for nothing, it is to be had ut once. Peace on Luke 2, 
earllt lo men of good will. *' 

9. But those proud oiifi/i late hidden a Imp for me; 
they have sought to trip up my steps. And what have they 
done ? And have ulretched oiil cordx as traps. What cords ? 
The word is well known in holy Scripture, and elsewhere 
we find what cords signify. The Lord made a scourge of John 3, 
small cords, and with it drove out from the temple those '''' 
who were ill employed there, and thereby signified to us 

VOL. VI. Q 



'226 Envying them, they tempt them to like sitig. 

Fbalh l)u^ ^Q were lo imderstaDd cords; for each one is holden 
pToTV"'*"' "'* cords of his sins, saiih another Scripture. Aud 
22. Esaias saitli openly. Woe lo them that draw sin tike a long 
' rope. And why is it called a cord? Because every sinner 
H-ho persevercth id his siDS, addeth sin to sin ; uud when he 
ought by accnsing his sins to amend, by defending he 
doubkth what by confession he might have removed, and 
often Eceketh to foriify himself by other sins, on account of the 
Bins he hath already coinniiited. He hath committed adul- 
tery; and, le»t he be slain himself, he prepareth to commit 
murder ; he addelh sin to sin. Again ; if he happen to have 
committed murder, now he who feared one crime, feareth 
two : and so when he seeth that he feareih now more things 
than before ho feared, he deviseth not how he may lessen 
what he halh done, hut how he may add what he hath not 
yet done : he seeketh, it may be, some other evil deed. Now 
he hath three. What will a man devise next? Who will 
end the cord of sins ? Most rightly is it called a cord, for 
however it be twisted it is increased, and they are not 
straight threads, but twisted, that are added. Wickedness is 
inlertuincd, and growcth in length, and seeketh not to cut 
off what it has woven amiss, hut to add, to protract, to 
lengthen, so that in the end it may have wherewith it may 
M><.23,he bound hand and fool, and be cast into outer darkness. 
But these their sins they spread for the righteous, when 
they persuude them to do the evils which they themselves 
do. Therefore he said, Ihey spread cords and traps; that 
is, by their sins they desired to overthrow me. And where 
did they this ? Beside the paths have they laid a stumbliny- 
blockfor me: not in the paths, but, beside the paths. Thy 
paths are the commandments of God. They have laid 
stumbling-blocks beside the paths ; do not thou withdraw out 
of the paths, and thou wilt not rush upon stumbling-blocks. 
Yet will I not that thou shouldcst say, ' God should prevent 
them from laying stumbling-blocks beside ray paths, and 
then they would not lay them.' Nay, rather, God per- 
mitted them to lay stumbling-blocks beside thy paths, that 
thou shouldcst not leave the paths. Beside the paths have 
they laid stumbling-blocks for me. 

10. And what lemainelhr what remedy amid such ills, 



Christians should appeal from them to God. 227 

in BHch temptations, such dangers ? / said unto the Lord, Vbb, 
T/ioit art mif God. I^oud is the voice of prayer, it excitelh — ^— 
coniidencc. Is Me not the God of the others ? Of Whom is 
not He God, Who is the trae God f Yet is He specially theirs, 
who enjoy Him, who serve Him, who willingly submit to Him. 
For the wicked too, though uawilltngly, are subject to Him. 
The one call upon God, to be crowned by Him; the other 
being under Him, flee from Him, to be condemned by Htm. 
And whither shall the wicked, who will not have the Lord 
for his God, whither shall he fiee from the God of all i 
Good is it then for him that he turn to the God of all, and 
make Him bis God, by turning to Him, and being set among 
such sinners, seducers, hypocrites, proud, say to God, Whom 
by turning to Him he hath made his God, / have said unto 
the Lord, Thou art my God; hear with Thine ears the 
voice of my prayer. It is a simple sentence indeed, and 
easy to understand, yet it is pleasant perhaps to consider 
why he did not say, ' Hear with Thine ears my prayer;* 
but, as though expressing more plainly the affection of bis 
beart, the mice of my prayer, the life of my pmyer, the soal 
of my prayer, not that which soundeth in my words, but that 
which giveth life to my words. For all other noises without 
life may be called sounds, but not words. Words belong to 
those that have souls, to the living. But how many pray to 
God, yet have neither perception of God, nor right thoughts 
concerning God ! These may have the sound of prayer, the 
voice ihey cannot, for tliere is no life in them. This was 
the voice of the prayer of one who was alive, forasmuch as 
he understood that God was his God, saw by Whom he was 
freed, perceived from whom he was freed. 

11. Commending this to the ears of God, let him say, 
Lord, Lord. Thou Lord-Lurd, that is, most truly Lord, 
not like unto the lords-men, not like the lords who buy 
with money-bags, but the Lord Who buyeih with His Blood. 
Lord, Lord, Thou strength of my health, that is, Who 
givest strength to my health. What is the meaning of 
strength of my health t He complained of the stumbling- 
blocks and snares of sinners, of wicked men, vessels of the 
devil, that barked around him and laid snares around him, of 
the proud that envy the righteous, among the like of whom 

«2 



228 And pray for perieverance ; 

Psalm he has to pass his life, white here we live in this our pil- 



CXL. 



griniage. But that such ofTences should abound the Lord 
Mat. 34, foretold, and said, ' Iniquity shall abound ; and because 
'^' iniquity nhiM abound, the lore of many n/iatl irax cold.' 
Bui He forthwith added a coinfort, He that shall endure 
tmto Hie end, the same shall be saved. This he obsen'ed 
and feared, and, distressed at the abundance of iniquiiics, 
turned liiraseif to hope; for, he that shall endure unto the 
end, the same shall be savfd. He braced himself to endure, 
and saw that the way was long; and, because to endure is 
great aud difficult, he prayed Him to perfect his endurance, 
by Whom the command was given him to endure. Verily I 
shall be sared, if I endure unto the end: but endurance, 
so as to win salvation, pertaineth unto strength ; Thon art 
the strength of my saliralion ; Thou makest me to endure, 
that I may attain salvation. Lord, I^rd, Thon strength of 
my siilmiion. And whence Cometh my hope that Thou art 
the strength of my salvation f lliou hast overshadoued my 
head in the day of battle. Lo, now as yet I fight. I fight 
without against those who falsely pretend to be good, 1 fight 
Bom. 7, within against mine own lusts ; for, / see another law in my 
■ members, irarriny against the lair of my mind, and bring- 
ing nie into captivity lo the law of sin which is in my 
members. O teretched man that I am! tcho shall deliver 
me from the body of this death f I thank God, through 
Jesus Christ our lAtrd. Toiling then in this warfare, he 
looked back to the grace of God; and because already he 
had begun lo be heated and parched, he found, as it 
were, a shade, wliereunder to live. Thou hast overshadoued 
my head in the day of battle : that is, in the heat, lest I be 
heated, lest 1 be parched. 
Tor, 8. 12. Deliver me not orer, O Lord, by my own longing to 
the sinner. Behold to what end Thy overshadowing shall 
avail for nie, that I Buffer not heat from myself And what 
could that sinner do to me, rage as he would .' For wicked 
men raged against the martyrs, dragged them away, bound 
them with chains, shut them up in prisons, slew them with 
the sword, exposed them to wild beasts, consumed them with 
fire: all this they did; yet did not God deliver them over 
lo the sinners, because they were not delivered over by their 



lett our detirei make as yield. 229 

own lougiDg. This then pray wiih all thy might, that God Vfr. 
delivered thee not over hij thine own longing to the sinner. — '—^ 



For thou by thine own longing givest place to the devil. 
For 1o, the dovil hath set before ihce gain, invited tfaee to 
dishonesty ; thou canst not have the gain, unless thoii commit 
ifae dishonesty : the gain is the bait, dishonesty the snare : 
do thou so look on the bait, that thou see the snare also; 
Tor thou canst not obtain the gain, unless thou commit the 
dishonesty ; and if thou commit the dishonesty, thou wilt be 
caught. I say not, thou wilt be caught, because tbou wilt be 
found out. Sometimes thou wilt not be found out, at least 
by man ; but canst thou escape God ? Thon will be caught, 
and drawn out, and slain. For every one that doeth such 
things, slayeth himself- There then is the bait, there is 
also the snare; bridle ihy longing, and thou wilt not be 
caught by the hook ; but if thy longing for the bait conquer 
thee, it putteth thy neck into the snare, and the fowler of 
souls "ill take thee. Delieer me not by mine own longing to 
the sinner. Hence is thine head orershadowed in the day 
of battle. For longing causetb heal, but the overshadowing 
of the Lord tempers longing, that we may be able to bridle 
that whereby we were being hurried away, that we be not so 
heated as to be draivn to the snare. Tliet/ have thought 
against me: leave me not, lest perchance theg be exalted. 
Thou hast in another place, Theg that oppress me iciU exalt Pii.13,4. 
if I he tnored. Such are they, because such is the devil 
also himself. When he has led a man astray, he rejoiceth, 
he triumpheth over him ; he himself is exalted, because the 
other is humbled. And why is he humbled f Because he 
was evilly exalted: and he too who triumpheth over him 
shall hereafter be humbled. Such are all who rejoice in 
iniquity; (bey seem to themselves for the while to boast, 
to be proud, to lift up the neck. I^et not their exaltation 
delight thee : they have the bait in their jaws and the hook 
too. There is that wherein they delight, there that whereby 
they are caught. Leave Tliou me not, lest perchance they 
be exalted; that is, let tbcm not triumph over me, let them 
not rejoice over me. 

18, Ttie head of their going about, the toil of their omn *er. 9. 
tips shall cover them. Me, he saith, the shadow of Thy 



230 Sin ever seeketh, never Jindelh, iU end. 

P'Ai.u wings shall cover: for, Thou liasi covered me in the dity 

- ■ ' of battle. Tlicm what shall cover ? The head of their 

going about t that is, pride. What is, their going about Y 
How ihey go about and stand nol, how they go in the circle 
of error, where is journeying without end. He who goeth 
in a straight line, bcginnclh from some point, endelh at 
some point: he who goeth in a circle, never endelh. That 
is the toil of the wicked, irhich is set forth yet more plainly 

r>.i3,9. in another Psalm, TTie wicked walk in a circle. But the head 
of their going about is pride, for pride is the beginning of 
erery sin. Bnt whence is pride the toil of their own lips f 
Every proud man is false, and every false man is a liar. Men 
toil in speaking falsohood ; for truth they could speak with 
entire facility- For he toileth, who maketh what he saitli: 
he who ffishetb to speak the truth, toileih not, for truth herself 
speaketh without toil. Of this man then he said to God, 
' Me Thine overshadowing shall protect ; them their own lie 
shall cover;' and their own lie is the toil of their own lips. 

Pi.7,i6. Behold, he hath travailed with unrighteousness, he hath 
conceived sorrow, and brought forth iniquity. For in every 
evil work is toil, and every evil work devised hath a lie for 
its leader. For there is no truth, save in a good work. 
And forasmuch as all have toil in lying, what cricth the 

M«tll, Truth i Come vnto Me, all ye thai toil and are laden, and 
I will refresh you. That is the voice that crielh lo them 

P<.4,2.that toil in another Psalm, Ye sons of men, hoto long will 
ye be heary of heart ; why love ye vanity, and seek a lief 
Hear too in another place the toil of lying plainly set forth, 

Jtr.9,6.They have taught their tongues to speak lies, they hare 
wearied themselves to commit iniquity. 

Tur. 10. 14. Coals qf fire shall fall upon them upon earth, and 
Thou shall cast them down. What is, upon earth ? Here, 
even in this life, here coals of fire shall fall upon them, and 
Tlion shall cast them down. What are, coals of fire i We 
know these coals. Are ihey different from those of which 
we are about to speak ? For these I see avail for punishment, 
those ihat I am ahoat to speak of, for salvation. For wo 
have spoken of certain coals, when man was seeking aid 

P»- WOi against a treacherous tongue. What shall he given thee, 
or what shall be added to thee, against the treacherous 



The effects of example. 231 

tongue ? Sharp arrows of the mighty One, with devonring Van. 



coalt, Ihat is, the word of God Iranslixing the heart, de-- 
stroytng the old nature, implanting love, and the patterns 
of men who had died and come to life again, were black, 
and became shining. For cokU are darkness, so their 
colour indicatelli. But when the flame of love has reached 
them, and they have come to life again from the dead, let 
them hear from the Apostle, Ye were sometime darkneta, Eph, S, 
but now are ye light in the Lord. These, brethren, are the 
coals we look on, when we are pierced by the arrow of God, 
and wish to change our life, hut are hindered by the evil 
tongues of men, such as he was just now complaining of, 
whicli endeavour to lead us astray from the way of truth, 
and to lead us in preference into their own errors, and say 
to us that even if wc promise, we shall not fulfil. Tlien we 
observe these coals: ho that was yesterday a drunkard, 
to-day is sober ; he that was yeslerday an adulterer, to-day 
is chaste; he that yesterday seized others' goods, to-day 
gives freely of his own. All these are coals of fire. The 
examples of the coals are added to the wound of the arrows, 
(for I need not fear to say 'the wound,' when the Spouse 
herself saith, / am, wounded with love,) and then the hay Cut. 2, 
is consumed, and so they are called devouring coats. The£^][ 
bay is devoured, but the gold is purified, and the man 
exchanges death for life, and begins to be himself (oo a 
burning coal; such a coal as was the Apostle, wAo before 
teas a blasphemer and a persecutor and injurious, a coal 
black and extinguished ; but when he had obtained mercy, 
be was set on fire from heaven, the voice of Christ set him 
on fire, all the blackness in him perished, he began to be 
fervent in spirit, to set others on fire with that wherewith 
he was set on fire himself. Are we to understand such 
coals of fire as this here too, who fall upon those evil men, 
and cast them downi Evidently we are not forbidden to 
understand it in this way. I sec that here shines forth to 
us a sentiment not improbable and free from blame. I 
understand those coals to fall upon these men, that they 
may be cast doHTi. For on some they come, to set them 
on fire; on others, to cast them down. For that coal himself 
said. To the one we are the savour of death unto death, ondoCor.a, 



232 IFe thould desire, not to teach others, 

FsALid to the other the savour of death unto death. For tliey see 
— the righteous blazing with the Spirit, bright wiili light, and 
envying them, they fall ; this is ho(v coalx of Jire shall fall 
vpOH them upon earth, and they shall be cast down. What 
is, upon earth ? While they are as yet in this life, excluding 
the punishiutnt which in reserved for the wicked, these coals 
cast them down, before the everlasting fire comuth. Coals 
of Jire shall fall upon them upon earth, and shall cast them 
down. Jn miseries they shall not stand. Misery cometh 
to them, and they bear it not ; but the righteous standelh. 

Bom. 5, as he stood, who saith, H^e glory m tribulations also, 
knouinif that tribulation icorketh patience, and patience 
experience, and experience hope, and hope tnaketh not 
ashamed; because the lore of Christ is shed abroad in our 
hearts by the Holy Ghost which is given unto us. But 
when upon theiu any pressure, any misery h^itb fallen, they 
stand not, they fall. For when such men meet with thei>e 
kind of pressures, they are unable to bear them, they fall 
into evil acts of iniquity, because they are dc-liiered over by 
their own longing to the sinner. 

IS. A man fall uf words shall not be guided upon earth. 
A mart full of words loveth lies. For what pleasure hath 
he, save in speaking? He careih not what he speaketh, so 
long as he speaks. It cannot be that he will be guided. 
What then ought the servant of God to do, who is kindled 
with these coals, and himself made a coal of salvation, what 
should he do? He should wish rather to hear than to 

jamesi, speak; as it is written, Let every man be swift to Hear, slow 
to speak. And if it may be so, let him desire this, not to 
he obliged to speak and talk and leach. For behold 1 say 
to you, beloved, we speak now to you, brethren, to teach 
you fioniewhat: bow much better were it that we all knew, 
and none taught another? so should there not be one 
speaking, another hearing, but all hearing Him alone, to 

PkJU.P. Whom is said. To my /tearing Tliou shall give exultation 
and joy. Whence it was that John loo rejoiced, not so 
much because he was a preacher and a speaker, but 

John s, because be was a hearer. For he saith. The friend of the 

^' bridegroom slandeth and heareth him, and rejoicelh greatly 
because of the bridegroom's ivice. Therefore, beloved 



but to be taught by God. 283 

brutliTcii, I can quickly lell you wherein each one may Vita, 
prove hiiuseir, nol by never Bpeakiag, but by requiring a — " ' '• 
case trhere it is his duty to speak ; let him be glad to be 
Bilent, iu will, let him speak to teach, when fae must. For 
wlien must thou needs speak and teach P When thou 
nieetesl uilh one iguorant, when thou raeetest with one 
unlearned. If it delight thee always to teach, thou wisbest 
always to have some ignorant one to teach. But if thou wishest 
well to others, and wishest all to be learned, thou wishest not 
always lo have those whom thou mayest teach, and so the 
practice or proof of thy teaching will not be in will, but in 
necessity. Let thy joy be in hearing God, thy duty in thine 
own speaking, so shalt thou not he a man full of words, lest 
thou be not guided. Why art thou willing to speak, unwill- 
ing to hear? Thou ever goest without, thou decline&t to 
return within. For He that teachelh thee is within; when 
thou teachest, ihou, as it were, goest forth to those who are 
without. For from within we hear the truth, and we speak it 
to those who are without, outside our heart. For we are said 
indeed to have iu our heart those of whom we are thinking, but 
we are said so only because we seem to have a sort of image of 
them stamped upon us. For, were they altogether within, 
surely they would know what is in our hearts, and so would 
have no need for us lo speak lo them. But if this delight 
thee, that thou art busy without, take heed lest thou he 
puffed up without, and be unable to return by the narrow 
way, and so thy God be unable to say to thee. Enter tbouiSnt.ib, 
into the joy of thy Lord; but say, because that which thou '* 
lovedst was without, Bind him hand and foot, and cast him ib. 30. 
into outer darkness. For in shewing that it is an evil thing 
to be cast without, he shewelh also that it is a good thing 
to enter within. For to the good servant what said He? 
Enter thou into the jot/ of thy Lord: but to the wicked 
servant, Cast him into outer darkness. Let us not theu 
love most what is outward, but what is inward. At what 
is inward let us rejoice; in what is outward let us act of 
uecessily, not of free will. A man full of irords shall not lie 
guided ufion the earth. 

16. Evil shall hunt the unrighteous man to destruction. 
Evils come, and he standeth not; therefore said he, they 



334 £vilt dettroy the wicked, not the good. 

Psii.li shall hunt him to destruction. For many good men, many 
""" - righteous men evils have befallen, evils have, as it were, 
found them. For therefore hath he said, xhaU hunt Ihem, 
because every one wieheth lo hide himself from evil, but 
when he is found by evil be is, as it were, made into a prey. 
But is it only the evil who fly from evils when they are 

Mat.iO,Bought by evils.' Is it not said to the good also. When 
they persecute you in this city, flee ye into another ? There- 
fore when the evil pursued the good, that is, our martyrs, 
when they seized them, they hunted them, but not to 
destruction. For the flesh was pressed down, the spirit 
was crowned ; the spirit was cast out from the body, yet 
was nought done to the flesh which might hinder it for the 
future. Let the flesh be burned, scourged, mangled ; is it 
therefore withdrawn from its Creator, because it is given into 
the hands of its persecutor P Will not He Who created 
it from nothing, re-make it better than it was? So then 
whenever the righteous are taken, the wicked have hunted 
them, but not lo destruction. But they who shall not be 
guided, and are full of words, emit shall hunt them to 
destruction. Wherefore P Because in miseries they shall 
not stand. 

TCT. 12. 17. / knou! that the Lord will maintain the right of tire 
needy. This needy one is not full of words ; for be that is 
full of words, wisheth. to abound, knowetb not to hunger. 

Hatt.7,But they are needy to whom it is said. Knock, and it shall 

'• be opened unto you ; seek, and ye shall find ; ask, and it 
shall be given unto you. He is needy of whom it is said, 

Hilt, s, Blessed are they which do hunger and thirst after righteous- 
ness, for they shall be filled. They groan among the stum- 
bling-blocks of the wicked, they pray to their Head, lo be 
delivered from the wicked man, and set free from the 
unrighteous matt. These then are they whose cause tlie 
Lord will not neglect; although now they sufier hardships> 
their glory shall appear, when their Head appeareth. For to 

Col.s.S.such white placed here it is said, Ye are dead, and your 
life is hid with Christ in God. So (hen we are poor, our 

John 6, life is hid ; let us cry lo Him that is our Bread. For He is 
the living Bread, Which came down from heaven ; and He 
Who in the way refresbeth us, in our wants will fill us. 



^^ The BlUa of the righttotu. m God. 835 

Fornow- neare refrestied.tbal wetnayeDdiiTe; becaoso needs Ti». 
musl wo hunger til) nc be filled. / know thai the Lwd will — - — - 
ntainlain llie rii/kl of lite needy. Sure vas lie lliut ihe Lord 
would maiHliiln tfit right of the ne^dg autt the cause of the 
poor. lie shall shew tiio unrighteous boK* He loveth ilis 
righlcouK oncK ; lie shut) i!li<in' the rich bow He lovelh His 
poor ones. By ihia rich, lie meant tliu ]>rotid; by the 
jjoor, llic humble : by the rich, them who through abundance 
seek not; by the poor, those wrlio through longhig »igh. I 

The Lord will mainlaiu lb<>ir cause. ' 

18. But the just Shalt con/esB to Thg Name. Both when «>'. >3. 
Thou Khult picfld (heir cnuKC, and when Tliau shalt niaintain 
their righl, they ghnU coufrsif to Thy Same: nought iihall 
they attribute to their own meriU, all they shall attribute 
to nought nave to Thy mercy ; Bui Ihe jutt shall confcm to 
Thg Name. And because ihey shall confess to Thy Name, 
BO that liow righteous aoeror they have been, they claim 
nothing to themselves as their own, attribute nothing to 
themselves aa tlieir own ; what nhall be done, thut they may 
direct (heir heart? For when they turn to tliemselves. they 
twist their heart ; when they turn to the Lord, they direct their 
,hearl. And where will be pleasure, where rest, where joy, 
where hIisR? Will it be in thcin«elvc8r No; but in that 
ihey are light. .Vomj are ge tight m the Lord, said he,Eph.6,9. 
Therefore see what followclh, see wherewith he concludeth. 
The upright xhall dteell *rilh Thy Countenance. For ill 
was it »'iih them in their own countenance; well will it be 
with them with Thy Countenance. For when they loved 
their own countenance, in the stofat of (heir coHPfenanceGt!t,.z, 
did Iheg eat bread. Let lliein return: then, ihcir sweat 
being wiped away, their toils finished, their groaning done, 
lliy Countenance* shall come lo tliem with nbinidunce to 
ulisfy them. Nought more Khali tliey seelc, for nought 
better have tliey ; no more shall they abandon Thee, nor 
Ik abandoned by I'hee. For after His Resurrection, what 
»i-as said of the Lord ? Then shalt ^tt me trith jog with P*. 18. 
Thg Couttlenance. Without Ilts Countenance He would 
not give us joy. For this du wc cleauw our countenance, 
that we may rejoice in His Countenance. For now nwiJohas, 
%tt the son* of God, and it dotk not gel appear what we 



ti36 The beatific Vitioii. 

Pralm shall be ; but we know thai, when He shall appear, ice 
'^"" thall he like Him, for we shall see Him as He is ; for 
the upright shall dwell with Thy Counlenance. Tli'mk we, 
with the Countenance of the Father, and not with that of 
the Son? or with the CountenaDce of the Son, and not of 
thti Father? or is the Countenance of Father and Son and 
Holy Ghost in some sense one ? Let us see whether the 
Son Himself do not promise us His own Countenance, to 
gUdden us therewith. The Lord God hath just inspired us 
to have the following passage of the Gospel read, that it 
might hear witnesB to this Psalm. The Lord Himself saith, 

JobnU, Be that heareth these commandmenta qf Mine and keepeth 
them, he it is that loveth Me : and he that loveth Me, shall 
be loved of My Father, and I will love him, and will shew 
him Myself. What sort of reward is this He hath promised, 
beloved ? Did not Ihey already see Him, to whom He 
promised to shew Himself P Was He not before them ? 
Was not the Face of His flesh close before their eyes^ 
What is it that He willed to shew to them who already saw 
Him ? Forasmuch as they saw Him in such form as the Jews 
crucified Him in, yet was He God, hidden under that ftesh, 
because men could see the Man, but the God they could 

Ufttt&.not, although in Man; 'hecaxaa \.oo, blessed are the pure in 
heart^foT Ihey shall see Qod; He gave the Form of Man both 
to' good and evil, the Form of God He preserved for the pure 
and good, that we may rejoice in Him, and it may be 
well with us for ever with His Countenance. 



lat. psalm cxll 

cm. 

Sermon te Iht Peep/0, 

I. Ye have heard, brethren, our instruc^on and our 
request from the mouth of the Apostle, when his Epistle 
Col. 4, was being read just now. For he saith, Cotitinue in prayer, 
and watch therein ; withal praying also for tia, that Ood 
would open unto us a door of utterance, to speak His 
myttery, that I may make it manifeat as I ought to speak. 
Deign to consider these words mine also. For there are in 
Holy Scripture deep mysteries, which are for this cause 



9. 3. 4. 



Love, the end of the Law. 337 

hidden, lest ihey should be held cheap; for this cause Vbb. 

sought, that ihey may employ us; for this cause opened, that '■ — 

they may feed lis. The Psalm which we have just sung is 
in many parts soineM'hat obscure. Wheu hy the help of 
the Lord what has been said shall begin to be expounded 
and explained, ye will see that ye are hearing thiugs which 
ye knew already. But for lliis cause are they said in 
manifold ways, that variety of expression may remove all 
weariness of the truth. 

2. For what will ye hear or leam, brethren, more important 
or more healthful, than, Thou shall love Ike Lord Iky GfoilKit.2i, 
u-ith all thy heart, aiul with all thy soul, and with all thy 
mind; and. Thou shall love thy neighbour as thyself. Thinlc 
not that these two commandments are little; On these two 
commandments hang all the Law and the Prophets. What- 
soever tiien healthfully is either conceived in the mind, or 
uttered by the mouth, or is carved from any page of holy 
Writ, bath no end save love. For even evil-livers arc 
enticed to one another by the fellowship of an evil con- 
science, and are said to love one another, to be unwilling 
to leave one another, to be won by intercourse among 
themselves, to long for one another when apart, to rejoice 
when they meet. This love is of hell. It hath lime, lo 
drag down to the abyss; not tvings, to lift aloft to heaven. 
But what is true love, that it may be separaled and distin- 
guished from others which are called love ? That which 
is called the true love of Christians is defined by Paul, and 
so marked off by its definitions, as to be entirely distinguished 
(ram the rest. The end, sailh he, q/" the commandments tat Tim. I, 
love. He might have ended here; for in other places ' 
where he was speaking as unto ihem thai knew, be said no 
more; Love, sailh he, is the fulfilling qf the Law; and heBom.ls, 
said not what law. Therefore did he not say here, because ' 
be had said elsewhere. Here therefore, Love is the ful- 
filling of the Law. Thou askest, perhaps, what love ? 
what sort of love? Thou art lold in another place. The 
end {f the commandment is love, out (f a pure heart. Now 
see whether robbers have among themselves love out qf a 
pure heart. This is a pure heart in regard of love, when 
thou lovest man according to God's will: for thou oughtesl 



988 The Ptalmt CAruCt fVordt: Ktme in Hit own 



%^ 



fi. 



PfliLM to loru Uiysclftoo i» kucIi wisv ibat tbc rule be not brukoa, 
jji[^ TAou ahalt loar thy neighbowr aa thyaelf. For if thou 
Iovv»t lb}*«dr amiss and anprofiiably, by loring thy iK-ighbour 
also ID lli« same way, sbut dust lliou bciicril bim? But 
in wbal way dost iboii love ibyself amiss : Id ihc way 
t)ial Scripturv hiDlclb, which flattvvvlh no toati, and con- 
vincolb thee that thou loi-ettt iioi ihyKelf, yea rather con- 
Pa. II, vinci-th ibuc that thou hal4.-st thyself. //c that iovvl/t 
iniquity, it saitli, halelh Ma oun soul. If ilicn tliuti lovc«t 
ioiquity, ibinkcst thou that thou luvesl thyseK? Thou art 
uiiKtakcu. And if thou love thy neighbour iu this nay, thou 
wilt Ivad him to iui'iuiiy, and tliy l»vc will bv thv snaie of 
him thou lovcst. Love thcu is out o/ a purv iicarl, m 
tigKeineiit with Ciod's will, and a good ii)nscienee, and /ailh 
uiifeigned. 'J'bift lore tb«D thus defined by the Apostle hath 
two CO mui and men Is, to lovu God, and lo lore our neighbour. 
In no ]>art of tJcriplure iteck ought el»e, let none enjoin on 
you ought else; whatever is bidden in Holy Scripture, this 
is bidden in it; whatever i)> plain in Holy Scripture, this 
is plain in it. If it were no whete plain, it would nut feed 
thue ; if it were no where hidden, it would not vxerciKe thee. 
1'his work crielh in these words vat <if a pure htt<irl, out 
of the liuari of them that are xnch ax Ue Who here now 
])rayelh. And who this is 1 will soon tell you : it is Christ. 
3. Hut the words ye uie about to bear are unworthy lo 
be tuiderstood uf our Lord Jvsns Christ, and one who 
understood not wonid think that it in nisii in mc to luive 
said, that the speaker in this I'saJDi was Chrii^t. For how 
can it rightly be said of our Lord Jesus Christ, of that Lamb 
without spot, of Him iu Whom alone no sin was found, 
johTiH.Who alone could most truly say, Ushold, the jinnce nf this 
world cometA, and findeth tiolhing in Me, that is, no blame, 
no fault. Who alone paid tliat which lie seized not, Who 
alone coutd oQ'cr innocent blood, the only Sun of God, Who 
took I1e»li, not to dvcreuxc Himself, but to increase uh; 
of such an one. I say, how could thi« be rightly understood, 
V. S. *. l^t a Hutch, O Lord, fjt^orv tny mouth, and a door of re- 
atrainl around my lips; that T/wu turn not attde my Aeart 
lo viieked tford», to making excuses in tiatf For plainly 
thi» is tJto meuuing. 'Guard Thou, O Lord, uiy inouth 



30. 




Person; some in I he person of Hit Body. 239- 

wilh Thy cam man dm exits as with a gate and door, that my Ven. 

3 4r 



heart be not turned aside to wicked words.' What wicked 
words? Those which make excuses for sios. Let me 
not choose to excuse, rather than to accuse, my sins. 
These words fit not our Lord Jesus Christ Himself. For 
what sins did He commit, which He ought to have confessed, 
rather than defended i These are our words ; and yet 
assuredly it is Christ that speaketh. If they be our words, 
how is it Christ that speaketh i Where is the love whereof 
I was speaking? Know ye not that it maketh us one 
in Christ? Love crieth to Christ from us, love crieth from 
Christ for us. How doth love cry to Christ from us? 
And it shall come to pass, thai whosoever shall call upon Joel 2, 
the name c^ the Lord, shall be saved. How doth iove cry ' 
from Cfavist for us ? Saul, Saul, why perseculest thou Me 9 Act* 9, 
Ye, sailh the Apostle, are the Body of Christ, and members.\- ^.^^ 
If theu He be the Head, we the Body, it is one that W, 27. 
speaketh ; whether the head speak or the members, it is 
one Christ that speaketh. And it is (he property of the 
head to speak in the name of the menibers also. Observe 
our own habit: first, how none among our members can 
speak, save the head : then further, how the head in 
ns speaketh in the name of all the members. Some one 
in some narrow place hath trod on thy foot; thou art 
treading on me, saith the head: some one hath wounded 
thy hand; thou bast wounded me, saith the head. The 
tongue which is in thy head undertaketh to represent all 
thy members, it speaketh for them all. In the same way 
then let us hear Christ speaking, but let each hear therein 
his own voice, adhering as it were in Christ's Body, For 
sometimes He will speak words wherein none of us can 
find himself represented, but which belong to the Head 
alone: yet doth He not sever Himself from our words, and 
raise Himself aloft to those which are His own specially; 
nor doth Ue not return from His own special ones to ours. 
For of Him and the Church it is said. And they IwainSph.i, 
shall be 07ie flesh. Wherefore He Himself loo saith in the ' *' 
Gospel of this very thing. Now therefore they are no moreMat.19, 
twain, but one flesh. All this is not new : ye have heard ' 
it continually : but it is needful that it be mentioned as 



2iO Tke whole Church cries, through Christ, to Ood. 

PfiALH occasioD BcrvcB, first, because the Scriptures themselres 
J ' . ' - ' .. ': - which we handle are so interwoven, that many things are 
repealed in many places ; and further, because it is profitable. 
For the cares of this world produce thorns and choke the 
seed: it is filling that that be often brought to our recol- 
lection by the "LoxA, which the world forceth us to forget. 
Tw. 1. 4. Lordy I have cried unto Thee, hear Thou me. This 
we all can say. This not I alone say : whole Christ saiih it. 
But it is said rather in the name of the Body : for He too, 
when He was here and bore our fle^ih, prayed; and when 
He prayed, drops of blood streamed down from Hi.'i whole 
LDke32, Body. So is it written in the Gospel: Jesus prayed earnestly , 
and His sueai teas as it were yreat drops of blood. What 
is this flowing of sweat from His whole Body, but the 
snflering of martyrs from the whole Church f Lord, I have 
cried unto Thee, hear Thou me : listen unto the voice ^f my 
prayer, while I cry unto Thee. Thou thoughtesl the 
business of crying already finished, when thou saidst, 
/ have cried unto Tfiee. Thou hast cried ; yet think 
not thyself safe. If tribulation be fiuisht^d, crying is 
finished: but if tribulation remain for the Church, for the 
Body of Christ, even to the end of the world, let it not only 
say, / have cried unto Thee, but also, Listen unto the voice 
o/my prayer, while 1 cry unto Thee. 
TCT. 2. 6. Let my prayer be set forth in Thy siyht as incense, and 
the lifting up qf my hands an evening sacrifice. That this is 
wont to be understood of the Mead Himself, every Christian 
acknowledgeth. For when the day was now sinking towards 
John 10, evening, the Lord upon the Cross laid doii-n His life to lake it 
''' again, did not lose it against His will. Still we loo are figured 
there. For what of Him hnng upon the tree, save what 
He took of UR ? And how can it be that the Father should 
leave and abandon His only-begotten Son, especially wheu 
He is one God with Him? Yet, fixing our weakness upon 
Bom. 6, the Cross, where, as the Apostle saitb, our old man is 
p',_22 [, crucified with Him, He cried out in the voice of that our 
Mat.87, old man. My Ood, My Qod, uhy hast Thou forsaken Me f 
**' That then is the evening sacrifice, the Passion of tlie Lord, 
the Cross of the Lord, the offering of a salutary Victim, 
the whole burnt-offering acceptable (o God. That evening 



k 



r Christ con/Mteth tin in the naoie of His Body. 31 1 

taer^fiee produced, in His IteRiirr«ction, n inoniing ofTorin^. Vrr. 
Pttij cr Ihtm, purely directed fiom a ruithfui heait, ristlh liko — '—^ 
■license fniu) a liiilluwui itlur. Nought is more deligbtftil 
than iho odour of the Lord : *ucb odour let all have wbo 
believe. 

0. Our old tmut, then, saith tlie Apoatle, is cnieijied uilh 
Him, that lAe body nf tiu might hv tkstrutfed, that hence- 
/urth Mv should not serte sin. Thei-efyr« in ihc P«alm, after 
lh« tvuids, Mij Got/, Mn Ood, why hast Thoufwsatin Mef 
far frt/m my health, \mmv.<\\nw\y is Hiibjoinctl, the twrds oj 
my sins. What sinti, iTthou rtgani the Htad? Andyci that 
Ibe w<ird» iti thv Psalms nrcre His, ilu IliiiiM'ir testified on 
thr Cross, He said the very n-ordK, He lUlered the rerjr verse. 
There is no room kft tor man's conjecture ; no opportunity 
for denial to any Christian u'hat4:ver. Wbat I read in the 
Psaltnx, that I hear from the Lord. In llie Psalm too I 
recognitiu what 1 read in the (iospcl, They pierced jWyp,. 22, 
Jlatuis ami My Ftml, l/iey ci.uttlad all My Boiws: ihey'^-^'*- 
eonsiftered awl gazed upon Me : they parted My yarments, 
aid cast lots for My vesture. All ibeac things as tbey were 
foretold, ao did Uicy come to pass ; like as ue hate heard, PtAS^. 
so hava m* aim seen. Thwtefure if our Lord Jtsiis Christ, 
figuring us in the lore of His Body, though lie irus Himself 
without sin, yet said. The words (/ My sins, and said tlii* 
ID the name of His Body, who among Ills members dareth 
to nay thai he balb iin sin, xiive he who d.-ireth to pulT 
faiuovlf up under ihc name of a false righteousness, and to 
accuse Christ of falsehood i Cuofcw thtrti, O member, that 
for thee thy Head uttered it. An<l that we may ronfess 
this, do ibis, not justify ourselves in the sight uf Him Wbo 
alone is righteomi, IVho j'ustijielh the ungodly. He liBlbiCoa. 4, 
added at once tlic words of His Body, Set, O Lord, a xiatck'^- , 
before my month, and a door tif restraint around my tips. 
lie said not a barrier of rcslruini, but a door i^ restraint. ■ 

A door is opened as well as shut. If tbeii it be a door, let ' 

it be both opened and shut; opened, to coufcssion of tiin; 
closed, to excusing sin. So will it be a door ft/" restraint, not 
of ruin. 

7. For what doth this door of restraint profit us ? What 
dotli Christ pray in the name uf His Body ? That Thou nr. 4. 

VOL. VI. B 



wi 



He ideiuyies Himtr^f toitb Hit 



f 



PnALM hirn not aside My ftfart to uneketl tenuis. Wlial i», My 

^^^ /warl ? Tlie lieart of My Cliun:l» ; llie liuart, llial is, of 

My Body. Olificrvc those tcotcIb irh«re this rule in laid 

AeMB, down for us: SauJ, Saul, xihy fit^rsecutesl t/ioit Mef yet 

M»L3» f'*'' "o **"*' touched Hiui. / ««« kiimjry, nmi ye ijace Me 

3k ^"^ meat ; / tca» Ihirity, and ye gave Me drink : and the resU 

Then ihey ask, Whim s«if ue Tht-e humjry or tkirsly ' Ha 

auswrs, Forasmuch as ye did unto one of the least qf Min9y 

ye did it unto Me. 'Ilieftc passages ought not to be elrango 

to Cbrislians, especially since in theni am rules eKtalilished 

for undeistanding a)) other Scripturutt tun, and either they 

will not he disturbed, or, if they are,' will soon be set right. 

Just as then in that pnKsn^ce the righleini* are to say, Lord, 

wherufuit hasl I'bou said, I uas hungry, <tnd ye yaoe Me to 

eatt U!kmt »au> tve Thee hungryT and Hu ik to answer, 

Foragmttch as ye hari' done it unto one qf the least nf Mine, 

ye hitm diinn it »«/" Me ; so in this passage too let ns Kjieak 

I U».lnitoChrittl i»wnr<)ly,in onr inner man, fur there! He deignelfa 

)n ' lo dwell by failh. For lie is not far from us, and no uoI 

Cbrui. jiii-Ji tiiaji „c ^-aii sp^-ult (o Him; (liiice He Himself hath 

said, Lo, I am with you alway, even wtto the end of the 

worM. Let us then too speak tu Him, since He hath givim 

us His Voiee in this Psnlin. For that is Hi* Voice, a^ none 

denieth, The l}flinij ttpi^ My Handa is an cvitiini/ sacrifice. 

So ihoii go then and Hay, Set, LoTflt a watch vpoii my 

mouth, and a door of rvstraint around my lips, that Thou 

turn not aside my heart lo u-icteft uorila, to mukiny excuaet' 

in sins. Wherefore prayest Thou thus, l^rdr What sina 

of Thine canst Thoii make excuses for? Ho atiswereth, 

When one of My Uicmbers thus )>rayetli, I pray thus : just 

MID the olher place He answered, ForanmucA as ye haw 

done it uiifo one qf the least of Mine, ye have done it 

vnto Me. 

8. But when thine heart hath not been turned aside, 

O member of Christ, when thy hi^art lialh not been lunn^d 

aitide to tiickeii u-oriU, lo rnakiny excuses in sins, with men 

that work in ini-juity, thou ithuli also not unite with their 

elect. Fur this (olloweth, And I tciil not unite with their 

elect. Who are their elect? Those who justify them- 

toUlB.scWfls. Who are their elect f Those teho trust in them- 
11. 



The Pattern of the ' Woman that wm a tinner: 948 

aelvea that they or* ri'jhteota, and ileapiM fithcm, as ihe Vkh. 
Pharisee said in Hw leniplf, Lord, I thank Thee (hat I am — _ 
not as other men are. Who arc tlicir elect t Thia Man, (/Lake 7, 
He tcere a piojthPt, tcmtM knmc what manner qf woman 
thia is thai touched Hia feet. Here ihon recogniseal the 
words of ibat olhcr Pharisee, who inviicd our Lord to his 
house ; when the woman of that city, who was a sinner, came 
and approached Uts Feel. She, the nnchaslc one, who once 
went iiuabaxfaed after fornication, but now came yet mure iin- 
nttiiKlied after ^alTation, furccd licr way into a stratigo house. 
But (le Who ihore Aat at meat was not a stranger. She was 
not a strange woman following any chance gnest, but a hand- 
maid hcT \inu\. She dr<-w near lo HU Feet, lircauKc »h« 
desired to follow His i''notsleps; she washed ihem with her 
tears, slio wiped ibcm with the hairs of her hi.'ad. What are 
Me Feet of Christ, »ave they I>y whom He hath Iravented 
the whole world ? How beautiful are Ihe /cvt of them /halU.M,7. 
pabiiah peace, that bring gtad tidinga of gooit things! How 
manv then have received the fe^l of the Lorii, so aa 6uM»t. lO, 
receicinij a ri-jhteoua man in the name of a righteous man, 
lo receive a righteous matCa revxxrd; and reeeiced a prophet 
in Ihe name of a jirophet, so as to receive a prophct'a 
reward'. And tchnsoever, sailh He, shall give to drini unto 
one of Iheae HtUe ones a cup of cold water only in the name 
qf a disciple, verity I say unto you, he shall not lose hia 
reward. He then who with snch kindness received lite 
Feel of the Lord, whut did He expend aave the au]ierltuitii-a 
he hod in his house ? Rightly, since (he hair is as it were 
a auperfiuity, did she with il wipe the frfinrn Feet. Thy 
superfluities become necessaries to thee, if Itiou wiili ihein 
follow the Fret of the Lord. She then desired tu be healed, 
conscious of the grenlnexs of her wound. Uul suiety it was 
not a great wound, a mean Pliysician. The Pharisees were 
loth to be toueht-d bv the unclean, they shunned all contact 
with sinners, and if it happened ihat tbey could not avoid 
their touch, tliey washed ihemoelves. And almost ererj 
hour they washed not only ibcmsclrcs, but al«T their rpssels, 
their couches, their cup*, ihcir platters, as the l^rd recordeth 
in the Gospel, inasmuch then as the Pharisee knew this 
woman, and certainly, had she drawn near to his feet, would 



344 



TTie PharUett wtml of tone. 



PuLM hnv« ropelliid lier, lent his saDciity should be cleGI«d ; for it 
WHS in bis body, not in tii»t hearty (utid bccaiiM; liv hiid it not 
in bis boart, clearly it wii» but a (aUe tmnclity tbal be had in 
his body;) forasmuch, I Kay, as he would himself have 
re|K-llt>«l her, irben the Lord did not ho, h«> ibougbt tliat He 
Luk* r, know not who slic urns, and sttid \cilhin hitnsey, Thh man, 
S9. Ac. ^ fj^ v.tre a pro/iAel, would know what manner q/" i««n<jii 
lAia M which hath aiiprnachefl fJu Fent. Ho said not, 
' would have rvjivllcd litr,' but, ' would luiv« known who &he 
wait;' an though it foltowed tbal, if He knew, He would 
ropel. From tbu fiict tbpii ibal lie did not repel bcr, he felt 
sure fiirlher llint He did not kiion- ber. But ibi; Lard so 
had His eyes Hxcd on that woman, as to have His pars fixvd 
upon ilic bciiii (if the Pharisee : and ko, wlien H« hvarti liia 
t1iou);hl. He set before bini the parable, which ye know. 
A certain creditor ha/l two debtors : Ih^ one weed him five 
hundred pence, itnd the other fi/tij: and when they had 
Hothitiy to pay, he jrankly forgave them hath, I a»k of 
thee, saith He, which of them tcill love him most? Then 
answered be, now cotngwllvd by truth to gife senteuce aj^nst 
biintvlf^ / suppose, Kuith be. Lord, that hxi to whom A* 
Jorgitve nvtat. And He turned to the woman, and said wtlo 
Simon, Sivst thou this uoman I I entered into thine house, 
thou gavest Me no Uss, but she hath not eeaseil to kiss My 
Feet : thou r/aeeal Me no water to My Feet, she hath washed 
My Feet with her tears: thou ifovett Mo no oil, she hath 
anointed Me with oinlment. IVhere/ore I say unto jhee, 
her sins, which a>e many, arc /tirgivfn,/or she loeed muck. 
Wherefore? Ilecau&e she tonfcsKod, because 'she wept, 
because her heart was not lurnerl aside to wicked words,'JO 
offering excuses in sins ; because she united not herself with 
their elect ; that is, with those that defend tbcinBelvcs. 

0. For even this woman herself, if her heart had turned 
aside to wicketl words, would not bare lacked whi-tvwith to 
defend her sins. Do not wotneti daily, her equals in de- 
filement, but not hor t-qnalit in confession, harlol!^ adul* 
lereasvB, doers of sbanicfnl deeda, dcfuud their sins? If tliey 
hare nol been seen, they deny iheui: if they have been 
caught and convicted, or have done their dce<lK openly, 
tliey defend them. And how ejwy is their defence, liow 



TTie /ottff o/making excwe-t for rm. 



£40 



ready, yvl how licadloDg; how common, yei bow bias- Vea., 
pheiDous! Had God iiul iritUd it, I hnd mil donv it: God^ — 
willed il: fortune willed it: faie willed it. She aailh doI, 
/ taid. Lord, have mercy itpmt wn?; kIic saith iioi, like ihal 
sioDcr coming to tbo fe«t of hor Physician. Heat i/iy soul, Pf.i\,i. 
for I hiive sinned against Tttt^e. And from whom du ihny 
get this defence, my brL-threii } tiut only from thi; unlcunicd, ' 
but from the learned also. They sit and count the HUir*, 
llieir dii^tancuK, their orbits, their lipecd, their [wsitiuos, 
iheir movemonts: they observe all these, desciibu them, 
form conjee I lift*. Men think thi'ui 1t!!iriied, and great. All 
this learains and greatness is defence of sin. Thon will be 
%D ailullcrtT, bccttiisc Vennn is in u {>avticidar qiiaiter for 
thee: thou wilt be a murderer, because Mars is. Mars then 
is a murderer, not thon ; Venus i« an adulteress, not thon. 
B«w»ro, lext fur botlt Mars and Venns thon be cundcniued. 
For God, Who is to condemn, knoweth Ihal thou art ihu 
■nun, ihon thitt saycst, 'It io not I,' to the Judge that 
knuwelli. Further, the rery aKirologcr hiiiisidf who srlleth 
to thee the very fables that ensnare ihee, that ihou shouhlest 
1)01 obtain even thy death for nothing; — (for thou buyesl 
dentil of the astrologer for a price, who huist spumed life from 
Christ without price;] — the very astrologer, 1 say, if he see 
his wife behave herself somewhat wantonly, or pay more 
llian due regnril to any strangem, ur often to iKrukc h«rse1f 
to the window, doth ho cot seize her, beat her, admioistor 
discipliDv 10 her in his owii house? Let his wife reply, 
' If ibou canst, heat Venus, not me :' will nut he answer, 
'Fool, that which belongclh to the lord and master is one 
thiog, what is displayed to the purchaser is another thing V 
WHio then are their elect f 'ilie elect of the evil, the elect 
of the wicked, with whom we must not unite, that i&, witb 
whom we must have no dealings. Uut who arc they? 
They that think thtrmaclvts ri/jhteoHn, ami iksfiae o/A*t»I.u1«ih, 
as dinners, as were tlie Pharisees i or who, because their 
sins arc manifest, being cither detected, or done publiclj'i 
defend and maintain them, that nothing may be laid to their 
charge, and that men may judge that they have done uo 
erit, but llial God has dune it oil, becanse He has either, 
ns they say, created man so, or so onlcrcd the stars, or 




r 



The Manicheti bif their exciuet 

P**'-" because IIo iiugtccU the aflain of men. Tliesc are the 
— — '- dcfoncCB oC tha elect of lliis world. Hut lei ihe members of 
Christ, the Body of Christ, eny, let CliriKt say in ihv nsmc 
of Mis Uody, Turn not Thou aside. My Heart, lo nicked 
words, to nirrriiig (-xcukcji in r\n*, with tiivn thul work 
iuiquily, aud I nill not uuite with their eltrct. 

10. Yfl know, my brethren, what I mast not pass by, 
U>at aniuii^ tht* Miini('hc<-s' ccrtiiin Kt-vming righteous oues, 
more exalted than the rest, who have reached ^s it were 
the highest step of rightoousooss, are called *elocC Lot 
thone who kunw this, recftll it; tliose nho knew it not, hear 
it. KIcct indeed of Ood are all the saints, and this 
w« have in the Scriptures: but they havu usurped lbi« 
name to ihemoelveit, and apiilitid it to thi-mntilres, so to 
opuak, in a more fumiliar manner, as though ihcy wcrv now 
called in some special kchkc, ' elvet.' Who are those 
'elect?' M<'n, lo whom if yon say, 'Thou hast sinned,' 
iminediait^Iy bring forwurd Uiul defence of thi;irs, nn impious 
one, worse and more blasphemous than all others, * It is 
not I ibikt hiivc sinui-d, but thi? race of darkness,' What 
is this race of darkness ? That M'hith wagt- d war with God. 
And doth it sin, when thou sinnest? It doth, sailh hi), 
hvoauKO I urn mixed with it. Well then, what did God, 
Wlio mixed thee with it, fearf For they say, that that race 
of darknvxs rebelled against God, before the world was 
made: and He, to guard a^^innt fli.s dominions being laid 
w3$te by the invusion of an enemy, sent hither liis members, 
His substance, that nhieb He Himself is; gohl, if He be gold; 
lighl, if lie be light ; whatever it be, He sent it, and mixed it 
with Ihe viiaU of the nice of darkness, and whatever sins ww 
are said to commit, that race committmh. They wem indeed 
lo excuse themselves from sin. but they do not excuse 
their God from the charge of feiir, nor the very substunc« 
of iheir Ood from the charge of being corruptible. For if 
God i« incorruptible, incommutable, incapable of pollution 
or xtain, iinpenetralile, what could tlint nice have done tu 
Him? It might have made what onset it would; yet bow 

* Th* luiii^U of Ihc Msnii^ticvi al- riplijiirtl JD a nol* at (b* ml of (h* 
luilnl to In llili ind Ibn lira following (numliiiiiin of lit, AuKU*tiB«*i> Cna- 
•MCion* wtll be found illuitTKted uiil li'Uiaiw. 




^^H^JJUIP btatpheme Qod. 247 

could il frightvit Onv Who was impcnclruhk-, invioUtili-, Vsi 
incapable of putliition, or chaitgv, or eorruplion? If God _ii- 
thon bc! such. He is cruel, for reading you liilhcr without 
cause, seeing tliat iioihiug cotiUI hanii Mini. Wherefore 
stint lie yon? Uehold, the race of darkness could not 
harm llim; but Ho haih grievously bariDvcl you, and He 
hatli been morn your enemy thnn it, ttion^^h it too coutd 
harm you. It wu poutible for you to be oppressed, to bo 
led captive, to be delilcd, to be corrupted; »o tlicrefori! conld 
He. For a frattiuent, no to speak, and portion ever ho small 
of His Nature, convictelh the whole mass. Siicli as is that 
which He hath sent hither, such is also That Which remained 
there Tilts they thcmsclres say; themselves confess that 
tbey are two siib-ttances, onv on this side, the oUa-r on thai. 
This tJicir books contain; if they deny il, tbey are read and 
eoUTicted. 

II. What tbenf To Nay no more on this one subject, 
I trill uot mention worse thiupt, tilings yet more wicked: 
in ihiti one argument, wherein they lunkii war, 9vk how ihey 
are conquered, and when they say that the race of darkne&s 
wages war ngalnsl God, huw ihcy are caught in ihe l>atlle 
of llieir own words. Far nought hare they to say, nothing 
to which to betake themselves. But tlioti wishcKt, O wicked 
one, O false elect, to defend thy sin, that when thou hast 
done any evil, ibou be not thought to hare done il : thou 
•eekest on whom lu cosit back thy sin, and tltou (IJngest 
it back upon Uie race of darkness. But consider God, 
whether thou art not flinging it back upon Htm. For if 
that rac<! of darkncKs, which thou imaginest, could s^M-ak, 
il would say to tliee. Why dost thou accuse inc ? Had I the 
power to do ongbt to thy God, or had I not ? If I eoold, 
I am stronger than He; if not, why did He fear mef if 
He feared me not, why did He send thee hilber to sufli-r 
•o mttch, seeing timn art a Member of Him, seeing ihou srt 
Uis own Subetancof If He feiired not. He envied: if He 
did it not through fear, Hu did it through cruelty. How 
unjust then is lie, Who could receive no hurt, yet vautted 
that Hi» MieiiiberH should thus leceive hurt here ! Or could 
He be hurtJ Then la He not incorroptilile. When then 
tbou wishesl to defend thysulf from thy sin, thon canst not 



■ 948 ini«V htrf$y concemngthe memb-^n oj ChrUt. I 

PsjitM praise God. Thoii wouWi-«t not fiiil in the praise of 
■ - ^ * - '' God, uiilcKS ihtiu werl puflVd up in ihinc own. CliangC) 
W uid lilaiii*; iliyself; thou shalt ihcn praise God. Come 

P»-*'i*-back to (lie wdixln ol' tliu I'Milms wliich ye curse; say, I aaiil. 
Lord, htce mercy upon mv: fu'al my 80vl,/or I have *ihimk/ 
agninst Th'c. I said, I Iiarc «iiin«<l : not fortune, not fat«, 
not the ractT of <larkneaA. ifllion ihou hast siunrd, «■« how 
enlarged is the praiKP of Gmt, wherein thou wunt Hlrailened, 
while thou wotildeM defend thyself. Better for thee to bn 
Hlraitened in thine om w**, and nilargvd in IIik pTuitie. 
Now then when thou hast confessed thy sin, see how God 
iti pruiM'd thereby; for He is both jnst, in puuiKhin^ thee 
while ihou did»t perNt-rrrc ; and merciful, in freeing (hee 
now thou dnst confess. Dd twt t/iou, therefore, he saith, 
tvru atitte my heart to wicked wordt, to making excuses in 
aiHs, HO »!i tij aay that the race of darkness halh done what 
1 hav^done. 

12, ffVM m^n that uork uieketiueat. What wickedness? 
[.et mi' metilion some siuful wickedness of theirs. Let me 
tell you one upon »infu) nicbedncM, which they acknowledge. 
They say, it is butler for ■ man to bo an usurer than a 
hu»bandnian. Thou ackest the venson, and they assign one. 
See whether ihcir rtason ought not to bo called niadiK-ss; 
for they say, ' He that employs bis money in usury, injurvlh 
not iho cross of light-.' (thiK many understand not, but 
1 will explain:) 'but he that is an husbandinan, innch injurcth 
the croc* of light.' Tliou ajtkext, 'What cross of light?' 
Tlioae members, he satth, of God, which were taken caplive in 
that battle, are tnixcd with thv universe, and arc in irtes, iu 
brrbs, in apples, in fruits. He vexeth the members of ChrJki, 
who clcanselh the earth with a furrow: he vexeth tho members 
of Christ, »lio pulleth gmss from the earth: he rcxetli the 
mmnbers of Christ, who pliicketh an Hpplo from a tree. To 
avoid commilling their imaginary murders in the furm, ho 
coinniitluth real muiders in usury. He di'slelh no bread 
to the needy. Sec whctlicr there can be greater nnrightcuus- 
I i.«, ness than this righteousness'. He dcalcth not bread to the 
Vo^iiet ^lu^Bry- Tl'ou askcsl, wherefore ? l*st the beggar receive 
II. the life which is in the bread, nhich they call a member of 
God, the substance of God, and bind it in flesh. What 



Chritt convictetk in M^rvy. 



iiO 



Uien do yu? wlij- do ye ealf Have ye not flosh? Yes; ▼■>. 
but we, ihey say, foraeniucb at we am enlightened hy Taitli *'*" 
ill Maiivs, l>y uiir prayvni aii<l utir Pi^ilitis, forasmucb as we 
are elect, we cleanse thereby thai brt-ad, and transmit it into 
Ihv ucaHiirc- house of the heavens. Such are the elect, thai 
they are not lu be saved by God, hut ^aviourft of God. 
And this is Christ, they tmy, crucified in the whole universe. 
I received iu the Gospel Christ a Saviour, but ye are in 
your hooks the jtaviours of Chrint. Plainly ye arc blaa- 
phcmers of Cliritit, and therefore not to be saved by Christ. 
Therefore lest a cmmb be given to the hungry, and in tlifl 
crumb a member of ChrUi suHer, is the hungry to die of 
hunger ? False mercy to a cnimb causetb true murder of 
a man. But who arc thctr elect? Turn not ih/iu ati(fy, ^ 

mt/ Aearl, to wicked words, and I wiU nal unite uilh their 

13. T/ie riijhlfioat One shall amend me in mercy^ and-'t-H- 
amvicl me. Uehold the sinner eonfes&ing. 'He de&iretli 
to be amended in mcnry, rather than praised deceitfully. 
The riijhleoua One shall amend me in merey, and convict 
me, if lie is jusl, if He is merciful, when He seetlt me 
ainuing. This verily certain members of Christ nay, of 
certain members of Christ they say it, in one body ihey say 
it. The Lord deigneth lo NpeHk iu the ehar.icicr of au 
amender, yet despisetb not the character of liim that ig 
amended or lo be amended. For all His members are in 
Him, uud He wnilh, l/te rightemis One shall amtnul me. 
What righleoiia One shall amend iheef The Head amend- 
eth all the meiobens. TAe rujhleoua One ithall imu-nil me 
in mercy, and shall convict me. Shall convict me, but in 
mercy: shall convict, yet hatelh not: yea, shall all the 
more convict, because He hatelh noi. And why doth he 
therefore give thauk.>(? Hccause, tvbuke a wise man, andPt<it.», 
he wiU toce thee. The riijhleuiui One a/tali amend me."' 
BecaUM! He perscculeth thee? God forbid. He rei|uiretlt 
rather amending himself, who ameudeth in haio. Wherefore 
then doth He ameud t In mercy. And shall ctrnviet ta€. 
Wherein? In mercy. For the oil qf a sinner shall nol^'-^ 
tfurich my head. My head shall nol grow by flaUery. 
praiso is flattery: undue praise of a flatterer is the 



1 



\ Undue 

k 



fiSO God tparifs la in what degree we spare not owtelvet. 



C'XU. 






v». at, 
in. 17. 



otV of a siHiWT. Tlivrcfon; nii;» loo, vlicii itiuy tiavQ 
mocked any one witb false pTxi&e, Bay, ' 1 bate anointed his 
head.' Love Uicu lo be eottvictt-d by the rigAWous One in 
tnejey; hive not lo be praisi-d by a Mnn«r iu lUiKikcry. 
Uavo oil in yoursetveH, and yc shall not seek the oil of a 
ainner. Fur ihc vu'wi vlrgiuti in the parable carrivd oil witb 
them: the wise virKins curried oil wiih tlieiu, that in, their 
conscience boro thcni witness. Oil is glory, ii gliitcrvlh, it , 
^hinelh on the surface: btit the oil should he (^ood and true, I 
thai tlitire it may be wilhiu. in ihetr vcsseh. Hear what 
Gnl.M-tH their tifsse/; uieaueih: Out let every tnan prove hta otert 
leori, and then thall he have glory in himae^ alone, and 
not in another. What is, in their veaseU f Hear the Apustl* 
himself; For ihia ia ourglory, the testimony o/ovr conaeience. 
14. Lastly, since thou art in the Body of Christ* and yat 
heart-tit a kind of mortality, be thmt just lo thyself, he ihou 
just against thyself. Thou art a ainner: inflict puniabutcnt 
upon iliyself: return to thy oonsciencOi crucify thyself;, 
for so doal thou offer a sncriGce to God: /or Thou deaircat ' 
not merifiee, saith the sinniT, elav tcoutti I give it: thou 
(k/ig&teat not m bttmt-offeringa. What then? doth Uajj 
accept no sacrifice? The aacrificea of Qod are a broketl\ 
ajnrit: a broken and a contrite heart, O Ood, Thou leiU noil 
deapiae. Iliimblc thy heart, bruise tliy boartt crucify thy 
hi-3[l, so nhalt ihoii amend ihyself in mercy. Thou haicst 
Qot thysclti when thou art fierce atftiinst thyself. T^ou wilt 
be, in thai part of thee that amendelh, lighieouH, though in 
that which is to bo amended, thou art yet a sinner. For 
so far UH thou dixpleuKe)-t thyself, thou art uniighlcous; but 
•0 far aa that in ihee dtti]>lciLsetti lh(.-« which is iinrighleoua, 
thou art righlcou^i. Wilt thou see how righteous ihou art? 
That in thee diitpteiiseth tlive, which also ilis^ileusell) God: 
DOW thou hast joined thyaelf to the will of God, and tliou 
batcBt in thyself not what lie made, but what He hatelh. 
InHomuch uh tbou batest iu ihynelf Uiai which iliou Imst 
made, which He too haictli Who made it not, and hegionest 
to be strict against thysell. He will he merciftd : He will 
spare, hecawe Uiou hant not spared. In proportion tliin a.% 
thine eyes agree with llis, and thou deli);htest witii Him in 
His law, and accuHesl that in thyself which Hi.t law 



^V- How we are at once riijhteous and tinneri. 251 

accusulht and becausv thai in ihuo dUjtlcasvlli tbci;, which Veh 

cli)i}ili;useth uInu the V.yv of God, nee how rij^htomiK tboii art. L 

In proportion as ihou hast fallen, hast done tho§e things 
which dispkostf God, and hy a cvrUiin fruiltj of human 
wi^iiIcm-KS art prtiTii; to these ihiiiKN and lu yet bcHreai about 
ihc infirmity of the flesh, and groanest in consciousneH 
of u Ktnif^glt!, K> far thou art unrightvous, and a Mnner. 

15. How, thou wilt say, am I in one way righteous, io 
anulber a siinicrf What is thi.i Ui«« nayostf We ajv- at 
fault: wc seom to be speaking contraries, unless the autbo- 
rity of an .Apimllc oomb to out aid. Hear it from llie 
Apostle, lest, understanding amiss, ibou blaiue me: /or^om.T, 
I deliffht, saiili he, ia tfm law of Qod aeeoT(iing lo tAe^'^' 
inner man. Iltdiold a rij^htnouH tuan. Is he not jusi wbo 
dclighleth in the law of God? Whence then is he a sinntjrf 
Bat I see eMolher law in mj/ members, tcarring against the 
law qf my mind, and bringtng me into capliml^ unto Ike 
late of tin. As yet I wagt- war against mysolf ; not yet am 
I fiitirely rvncwcd aAvr the image r.f my Makur : I begin to 
be re-h(!wi], and ko far ax 1 am being re- faith ion nd, that 
displea«cth me which is misshapen. So long then as 1 am 
thus, wliat hopu I ? fVreteAed man that I am, who shall 
deliver me from the body of this death t The 'jrace q/ Qod, 
thrmiijh Jems Christ our Li/rd. Th« grace of God, wliicb 
balb already begun to re-hew ibee; the grace of God, which 
infusotb sweetness, so (hat now in the inner man thou 
delightcKt ill tht* law of God. By the sumo will all the rest * 

be healed whereby this too has been healed. Groau still, 
being wounded, scourge thyself, <)isplva«c thyself. 

10. Sajiyht /, s>aitb hu, not as one that bvatttth the air ; i coi.e, 

but I punish my /tody, and hriHij it into slavery, lest hajily"^^- 

while preaching to others, I myself be found a castaway, 

Dotli be wbo punisbeth his body, bnto his body ? If a man 

piuitKh hi» xiavtr, doili he bate bin slave } If a man scourgs 

his son, duth he bate bis son? And, lo inenlion Moniewhat 

yet more closely connecitid, thy tlcsh is in a sort ttiy wife. 

Tliis Ibc Apostle hiuisulf sailh, No man fwr hated his own Epb. i>, 

Jtesh, t^t liiveth and chnrishelh it, as the Lord the Church. ^*' 

Verily thy flesh is in a sort thy wife, and no one batelfa his 

own dosh. Yet what saitb bo in another place ? The Jlesh QaL >, 

IT. 



^ lJ 



The praise of men to be tfiunned. 

Fati.M iiutMA itgain»t the spirit, and tht^ spirit against the flesh. 
"**•'' )| li)-it«th ttj-ainsl thc-c, as tlioiigh lliy wife (lid »o ; love, and 
)iutu»)i it, till \>y mil' ruforniiiliuii then! I>i' broughl about 
one agr«ui»en(. Wlien will this be? When now tliuu criett 
oiil, O wretcfivil mtiu that t am, who shall ihUvffr me frwn 
the fmdy r^ this death? Will ibeii ilii» body bt! w-'vcred 
from tbee, and thou ibcn be safe? What then roeanclb, 
IVa ourselees t/roan within ourselivs, waiting Jor Ike aihjilion, 
to wit, the reetemptiun qf vur boriy f It is beiriK renewed 
ihen from mortulity to iinmortulity, and then it ri'si«tcth no 
Ioniser, for no longer is their murUlity lu rcsixl. Wlirri'fon; 
piiiii»li thy body : lame it now, that iht-n ihoii mayeal receive 
it bach : now let it fiiil, that then it may suffice. Tor in this 
lifir it CBnnnt be renewed so long m. it wi-iin-th th!»t luorlahty, 
I^t it tiot set theo aside, let it not burhl ihee from it: bear 
it, discipline il,)mnish it; in the viiditshaHberi-iiciAcd. And 
forasmuch as no </no crvr yd hated his utoi jlesh, the flosli 
too shall rise again. But how ? Am 1 then too to struggle i 

icat.is, This ctyrruptitfle, saitli he, tnual jnU on incorruption, attd 
^* this mortal mutt put on immortality. 

17. Wlicn Ihen it \*. said, Fie shall umtmd me (tn'I correct 
me, wh«ther it bu a brother, or a connexion, or a neighbour, 
or thine own suU, in trurrei/ oughtest thou to bo conticied 

tBf. 6. »nd auietided. But let not the oil o/ a sinner fatten my 
keatt. Tbou sayest to mc, What am 1 doing ? 1 am beset 
with flHtUrrcr* ; they Cfa»c not to besiege ine ; they praise iu 
me whai I ivonld noi, that praise in mc what I bold in little 
osteeni ; what 1 hold dear ihey hlanie in we ; Hatterers, 
treacherous, deceirers. For instance, 'GniuMt-iiix'' is a great 
man, great, learned, wise ; Liiit why is he a Cbristiau f For 
great iit hix leiirniu)];* great his reading, great Iuh wisdom.* 
If great is his wisdom, approve of his being a Chrisiian ; if 
grLal his learning, learnedly hath he chosen. In line, what 
tbou revilest, that pleutieth him whom ihou praiscst But 



'' T\u» W pTolinbljr rdVcv from Ti-r. 
tallian, A|hi1. o. .1. •■ Wbnt »hrn lbs 
(Mwnlllv luii ii|iDn ID hoirrd ut iliit 
niHS «Ub eyca w elowil. Uial, in 
ba-iiring fniautablo MallmnDj in anj 
tmp, ihey integ)« with It the reproitcli 
of tha Dame. * A good miin Calui 
Soiiu, nnl; b« u & ChriBtian.' 80 



■notlinr, * t marvel thut that wtM 
man Luclni Tiiiua hxth auitdi'nt]' b«- 
toatt ■ Chrl»ii.iii.' No iinii ti'tlBCt«d 
uhcUipr Caiiii bo uoi (hcrrfor^ jrood 
tind Lonut wisr. bi?cauti- n Cbrif tian, 
or (berrKjie ■ Chriitlau beoauic wiic 
■nil icood." 



^ The victory of the Gotpel. SOS 

what? That praise sweetcnolh not : iWb. the oil qf a sittRer. Vbk. 
Y«t ceascih lit- not to f\>vA »<». Let liini not ihcrcwilh — '— 
/atlen Ihy koail; Omt i», rejoice not in sucli ttiings; agriM; 
not lo Hiicli thin^ii ; consent not lo such things ; rejoice not 
in Buch things -, an<l then, if hv haw npplicd lo thcu the oil of 
flattery, yet hntb thy bead remained as it \ia», it hait not 
been pulTcd up, it hath not swollen. For it' it halh been 
puffed up ami Kwollvn, it increaseth in nviuht, and hnrlt'lh 
Oiee headlong. Hat let not the oil <>f a sinner fatten my 
head. 

16. For stilt ahalt My word fie wellpleatiny to them. 
Wait awhile: now they revile Me, saith Chritil. In the 
early limes of the Christiuuv, the Christians wen- blamed on 
all &ideii. Wait aa yet; and My word shall be uellpleamag 
to them. The time shall come when (hey shall conquer 
ihouKandx of men, who shall beat ihoir breu!tl», and Kay, 
Forgive ia our ilebla, aa veeforijiva our debtors. Kven no"-, 
how many remain who blush lo beat ihcir breasts? Let 
them then blame us: let us bear it. Let them blame; K-t 
them hale, accuse, detract; still shall My tcord fxi tcflt- 
pleasing to them ; the time shall come « hen My word fhall 
please them. For they shall lifl themselves up as though 
righleous ifi their own iitrt:n);lh, they shall be conquered in 
the strife; because ihey hare lifted themselves up proudt), 
ihey shall be dashed down, they sliatl be dragged by their 
bins, they shnll nee thai th«y are nnri){htcanit ; then tiliall bo 
fulfilldd M'hat was spoken by the Prophets, judgment shall 
Iwgin to be feared, the eye of the soul shall turn itself lo 
t'onsciousneaii of ^iiix, and those wordii thnt please it, Forgive 
ic« ovr debts, as we forgive our debtors. O wordy defence of 
iniquity ! Verily now whole nations say thin, and tin; thunder 
of nadons beating their breaata ccaseth not. Uightly du the 
clouds thunder, wherein now God dwellelh. Where is now 
that w-ordini:!is, where that luiaKting, 'I am righteouH; 
nought of ill have 1 done?' Verily, when thou hast con- 
templated in Holy Scripture the law of righteousness, bow 
far soever thou hast advaneed, tlmu shall fnid thyiii-ll' a 
sinner. Thou hast advanced; now thou worshippeai outi 
Qod: it is well: now thou gocst not a whoring from Him 
to idols, to astrologers, fortune- lellorit, diviners, augurs, «vU 



9 



994 Eren the good overtaken bg tttter tint. 

PsAi-H doers; for that is coininittiiig foniicotioii ag»in)(l tlio liOrd 
SfaiTT*'')' f*"''; """■ "''' "">" ioc!nde<I in some ntiiuber of iha 
83. pieiiibers of Christ. Now be^n lo sec also the common sins 
of human socielj. Thou munkrcst nunc; ihou coiimiillcst 
not u'hiltery with another's wife; thou wrongest not thy 
wife bj- going In another; thou polhi test not ihyself by any 
griei'MUH defitmiittnt ; thou hast kept thy hands from (hvft, 
tiiy tongue from pcrjnry, thy heart from coveting thy 
neighbour's goods; now ihou art righleous. Considor 
what remains: bo not yet proud. Dost thou ncrer sin in 
thy tongue f dost thou not fall into har«h wor<is f But what 
great mailer is this? What great matter? ff'/ioxnewr shall 
aa^ lo /lis l/rother, TAotl fool, ihaH be in damjtr qf hcU 
fire. Now iTuuibleth all tbut pride. Supposing now tliat ho 
coinujiltcth no great thing, whii-h may seem by some im- 
piety to blaspheme God ; thai he hasteth nol to injure any ; 
doth uot to another nhut he would nol should be done lo 
him ; what of the tongue ? who tameth that ? But suppos- 
ing thou bust bridled ev<-n it ; (though who is so good as 
vulirely to achieve this?) supposing ihuu hnst bridled even 
it, what doest thou with thy thoughts } what doest thou with 
the tumult nud crowd of rebellious desires f dost thou keep 
from K'^ioK ^'y members to them?, 1 Iwlievo and see that 
thou dost: but still thy thoughts sometimes bend thee and 
carry th«o awny, often even when thy ktiees are fixed in 
prayer, 'i'hou prostratesi thy body, bowesl down ihy neck, 
confeHsent thy sins, wor^hippest God ; 1 sec where thy body 
is prostrate, I iifV whither thy mind ftilteth. I ste tliy 
members pi-UHtnile; let ns see whether conscience slandcth 
still; let as see whether it is fixed on Uiui Whom it wor- 
shippeth I whether it be uot of\«n caught by thoughts, ss bjr 
some tide of the sea, and borne by the storm to one thing 
and another. If tliou wert now speaking with me, and 
suddenly wert to turn away lo thy serraut, and leave uie, \ 
say not when thou wast asking somewhat of me, but even 
nlien thou wust conversing with me on equal terms, should 
I not think that a wrong was done me f That is what thou 
doest daily to God. Whui Kort of man am 1 now speaking 
of, brethren i 1 speak of btm who wurshippeth God alone, 
who confesseth Ctirisl, who knoweih the Father and the Son 



I 



Far tchich they mtut neek portion in the Lord't Prayer. 265 

and the Holy Obosi lo lie one God^ who comroitteth not Vb«. 
rornicnlion u^^aiiiu Him ; who wotsliijipolh not dviils; who — ^— 
seckcth liiw iii>t uid liuiu tliu dovil; who holdtith the- Ciiholic 
Church ; whom no one coniplainuth of as cheating ; oiider 
whoMv o])prc-KMoii no weak ni^'ighboiir ^roaiirth ; ulio u^iiil- 
ctb not another's wife; who is coiitciii with lUs own, or 
CTen without hiii own, in such wine tut \» luwTuI, and uk 
Afiiitttolical di.sciplino |>ermitleth, with const-nt of hoth, oricor ", 
when she is not yel manried. Even ho who is such as this, ' 
ic yel ovcrUkeii in xuch things lu 1 have mvntionvd. 

19, So ihyn the time has conic which was spoktMi of. 
Yel thrill My wurd he icei/ph-asinff lo them, wliciher it bo 
that which [le tanght, or Uiut wheri^hy He inlevcedelh for 
iiK. For all tlient- daily sins then what is our hope, nave to ttay 
with bumble heart in the LordV Pruyt^r, while wc defend not 
our »U8, but conreHS them, Fargiw tis our d^s, aa lo^Hait. 6, 
foryire oar 'btblorM ; and to knvn rin Aikorftle with '^'•'jobna 
Filher, Jvmta Christ Ifte riyfilvum, that He may bo thel- 
propitialioa for our sine f Now let ihe prond Hpeak : thry 
are ovei'powi-red by nninbers, by whole nations, by the 
wholv world, from tbv riniii); to tin? xftting of llio sun, 
praising the Nuine of the Lord. What do a few maintain- 
ing the conlrarj' ? They are the ju(f'Jt-'S "f the wicked. 
What it that to thee? See what followeth: t&ifir j'ml/jfsw.j, 
hate been swaiiaicffd up bvside tfw Sack. What is, sualtoiced 
up fn-si'le lAtr Rod f That Ruck was Clirisl. They hare n:ot.lO, 
been awaJtoKed up beside the Rock. Reside, ihiu is, com- 
pared, as judgi-R, as mighty, powerful, learned: they are 
called their Jiidyvi, as judging about morals, and layinK 
down llieir opinions. Thik Aristotle naid. Set him hcstdo 
the Rock, and he is swallowed up. Who is Aristotle? lei 
him hear, ' Christ hath said,' and he treinhlcth among the 
dead. This Pythagora:; said, that Plato said. Set ihvm 
beside the Kock, compare their authority lo the authority 
of ihc (lOKpel, compare the proud to the Crucified. Say 
we to ihem, ' Yl- have written your words in the heariK of 
th« proud; tie hath planted Ilin Cross in the hearts' of'ontha 
kingK. Fhially, llr died, and rose again; ye are dead, and heaii 
I wUl not ask how ye rise again. So Iheir Jtuiges huve^'*- 
beitn stcaRviufd up beside that Awi. So long do their 




996 



CKrUl'n terraittt fear not evun death. 



P>«t.M worHii seem samewhai, til) ihey are compared with the Rock. 

Therofore if niiy of them be finiml td hnvy Kuid what Christ 

too hnth said, w« <:oiigraiulale him, but wu <ullou* him uot. 
But he cnmc before Christ. If any uian xjivuk ubiit iit inii;, 
i« lie ihereforc before the Truth itself? Kegard Christ, () 
flnnu, uol when He came to thi-c, but when He made thee. 
The sick man too nii);ht »;iy, ' lUil 1 took to my bed before 
the phyHician canie to mc' Why, fi>r that very reason bus 
He come last, because ihon first has sickened. 

20. Stfc lliirn the lanxiiage of the Psalm. ¥<-t afiall Mt/ 
Word be ukU plmtimj to tfwm. But there !ih,ill be m,-ii»y 
who speak ngainst it. T/teirj«f{ffe» have tieeit swa/loicm/ u// 
betitte the Rock. What then will hujipcn } Tkeyahall hear 
My WortU, for Ihey hare prevaUctt. Mj Words have 
prevailed over their words. Tlu-y have spoketi clevtr thiugs, 
1 true things. To )irai»e one who latkelh well is one thiii|f, 
to praise One who speaketh truth is unollicr. They »baU 
hear My Worth, for they hare precaiieil. How hjive ihcy 
prevailed^ Who of them has bvcn taken offering sacrifice, 
when such things were forbidden by tlte law, and has uot 
denied il? Who of them has been taken worshipping an 
idol, and bait not exclaimed, ' I did it not,' and feared leal 
he nhouid be conTictcd? Such servanLi hutb the devil, 

MaMO.Bulhuw bavu the Words of the Lord prevailed? Uchold, 

16. S«. J ^^^^ yg^ forth aa nhecp in the midst uf u-oicea. Foar uot 
thoae who kill the body, but fontwl kill the auul; but fear 
Him, Who can enat both body aiid aoul into hell fira. He 
gare them fear. He suggested hojte, He kindlvd l<ivv. 
' Fear not death,' He sailh. Do ye fear death? 1 die fiisL 
Fear ye, lest a hair of your head perish 't 1 first rise again 
in the flesh uninjured. Rightly have ye heard His Words, 
for they have pn^vailed. They spake, and were slain; they 
fell, and yet stood. And what was the result of so many 
deaths of martyrs, save that those words prevailed, aud the 
earth being, ao to speak, watered by the blood of Chriitt's 
witnesses, tlie cross of the Church shot up every where ? 
They shall hear, sailh He, My Worda, for they have prS' 
tailed. How have they prevailed r We have said already, 
when lliey were preached by men who leared not. Feared 
not what? Neither banishment, nor loMies, nor death, nor 



^ 



The blood of Martyn the teed of the Church. 257 

crucifixion: for it waa niit cl«alh alone that they did not ^bx. 
fear; but even cmcilixioD, & death than which none was — ^— 
thought inorc accursed. It the T.riril cinhin'fi, ih»t Hist 
dUciples mi);ht not ouly not fear death, hut not even iliut 
kind of di-alh. Whi-ii then these things arc said by men 
thjt feiir nni, ihry have prevuilnd. 

21. What then have all those deaths of the martyrs 
acvomptifihc'd ? Listen: A« the /alrwas (if the earth ifnr.7. 
spread uver the earth, our bones hate been eeattered tioaiih 
the pit, Beaiile (he pit hare keen acallered the bonet of the 
murtyni, thtU is, the bodies of the wilncsses of Christ. The 
martyrs wt-ie »\:\m, and they who tili-w theni ittrcnied to 
prcrail. Thcj- prerailed by iiersecuiion, thai the tvords of 
Clirisl might prevail by preaching. And what was thv 
n^sidl of the deaths of the saints? Ax the JiitnexK of the 
earth it tpread orer the earth, our hones have been tctttlered 
heMite the pit. What meancth, the fatnetx if the etirth ii 
spread over the earth ? We know that eviry thing that i« 
refuse is the fatness of the earth. The thiiiR* which are, as 
it wore-, cunteni|)tib)c to men, enrich the earlh. For it is 
said also in a ceriain Paalm, that (fc dead hotliex cf lheVKl9, 
mint-i were cast out, and there was none to hury Ihnm. ' ' 
Bnt all ihew! dead bodies became the fatneux of the earth, 
Jost as the earth receives a sort of fatness from ihin^ con- 
temptible and refuse, su from that which this world despised, 
the earlh received fatuesK, so that from il ilie crop of the 
Church should sprout more plentifully. Now ye know, 
brethren, that the conleiiiplible things of this earth, where- 
with the soil is enriched, which 1 am unwilUng to name, nor is 
it rmiiii; to Kpi-.ih of them, arc a kind of nouHshtnent of tin: 
cartb, and a sort of falnes^t : they are, as it wore, vile, and arc 
thrown away. But what bath He done,lo use now His own 
worda? ffehnthti/ltdup the needy /mm the earth.and mitted^'- "'i 
rtff po&r from the dunyhtll, to xet him with the princes, the 
princet of Ilin peapte. Por he was laid npon the earth, as 
a Horl of fatness of the earth, lie was scatlered ovor the 
earth; so lay Lnzanis full of dores, yet was be raised by 
angels into Abraham's bosom. Predoae in the night of the ^ "". 
Lord i* the death of /fit itaintx. As it is contemptible to the 
world, so is it preeiotut to tite husbandman. For be knoweth 

VOL. Tl. S 



I 



10- 



d 




1 



I Cot. I, 



w 



Tfr. 8. 



ver. 9. 



/u Ikeir ditlrett Ihey appealed to God, 

(he usv tlivTTof, and iu rich juice ; he ktioweth what be 
deiiiiret]), what he seeketh, whence iho ieilile crop ariscth; 
hut tltin wui'ld dcsjtiseth it. Knoti- 3-c aol thai God hath 
cfioaen the conlvmptiblr Ihingn of the trvrUt, and those 
which are not, like ax Iho^v which are, Ihrit l/re things trhich 
are may be broayhl to nouyhlf Fiotn the dunghill «raa 
Peter lifU-d u|), and Piitd ; nlieii they were )iiit to dcsih, they 
were dfii|)i.*ed : uow, the earth having bt'en enriched by them, 
and the cross of the Church springinK up, behold, all that 
itt noble and chivf in the world, oven the einperur himself^ 
coineth to Rome, and whither does he hasten ? to the 
temple ol' the i-mpcriir, or the iiieniori.d of the llKheniianf 
For, ox the falafs* oftht earth it spread over the earlit 
our bonet have been mattered beside the pit. 

22. For Httfii Thre, iMrtl, are minr eye* ; in Thee hitiv f 
hoped, lake not Thou ouny my Hfe. For tliey were tortured 
in persecutions and many failed. And because it was of 
the captivity of pursecnlion tlint he said, Ag the fatness of 
the earth %* spread over the earth, our bonet hatv been 
scattered benide Ike pit, it occurreth to him that many have 
failed, many havu been in huztrd, and av it were in tho 
midst of the tribiilution of pttrsi-rutton in sent forth tliu roic« 
of one praying ; For unto Thee, Lord, are mine eyes .- I care 
not wlial they threaten who stand around, unto Thee, 
Lard, are mine eyes. More do I fix mine «yc on Thy 
promises than on their threats. I know what Thou bast 
suffered for mc, what Thou boat promised me. To Thee, 
Lord, are mine eyes: in 'Iliee haer I hoped, take not away 
my life. 

23. Keep me from the trap which they hate laid _fi>r me. 
What was the trap ? * 1 f tlion conscntest, I spare lliec* Id 
the trap was set the Bail of tho present life ; if the hiid loro 
this bail, it fallcth into this trap: hut il the bird bo able to 
Ka,y,'Thedayo/'wan haee J fiotdetired: Thon knmeeat:' hit 
eyes shall not be irifhdrairh from God, and He xhali pluck 
his/eel out of the net. Keep me ff-m the trap uhieh thetf 
have laid for me, and from the slumhUng-blocks of them 
tckieh trork iniquity. Two th!ut{& he huth ni«ulii>ned to he 
di«tingni»hi:d tlie one from tlic other; the trap he said waa 
aet by perseculore; the aliu]ibliog-blocb« came from tbose 



Only obftmate linnet fall into the devil't nett. '2&9 

who havo coDKeiitcd and apostati&ed : and from both he vkh. 
d€«rp8 lo b« guardi><). On lh« one side they threalen and — ^ — — 
ra^e, OH till! uttier coiiit«nt mid fall : 1 Aiir Ichi llx- onir lie 
such, that I feur him; the olher such, thai I imitate him. 
* Thi» I do to lliee, if thou couKcnt imt.' Keep me from the 
trap Kihich tfieff liitte laid for me. * Behold, tlij- brother 
hath already coiiei-ntvd.' And from the stumhliny-biockt of 
theti which icitrk iuiijuily. 

2J, Stutters shall fill into his nets. What theii, brelhmi, "♦. 10. 
iw, nHHfrt ihallfaU into his nets 'f Nut all simiers : certain 
sinners, who are so great siimim, as (o lore this life (o such 
a di-grce as to prefer it to «veTla»liR|{ life, shall fall into hi» 
Imp. But M'bat eayi'M thou? Shall ihcy that are such, 
ihinkest thou, fall into bin neu ? what cf Thy diMiplct, O 
Christ? Behold, when perspculion was Tat^n;{, when they 
all lift 7'hiy alimf, and trtml t-n-ry one to his otrn : (tbisJohnl6| 
'I'hoa didst foretell, bucaitite Thou did»l forritcc: for not 
because Tliou didst aanouoce it beforehand, didst Tliou 
ihiTcforc do it, or in any way deny Thyself:) but. In! they 
who wore cloncKt to Tliiie, in Thy trial and pentr-cutinn, whcQ 
Thine enemies demanded Thcc to be crucified, abandoned 
^Tbcc. And that one bold one, who hit<l pronititcd The* 
int he would ^o with Thee even unto death, heard from 
the Physician what was being done in him, the sick man. 
For being in a fwcr, ho hud Huid he was whole; but the 
Lord touched iIk vein of hix liearL Then canw the trial; 
then came the lest; then came the accusation; and now, 
qiieslioncd not by some great power, hut by 3 humble slave, 
and that a woman, tjuestioned by a handmaid, he yielded; 
ho denied thrice When Im had once denied and was 
ictninded, he denied a st^eond time. When ho had t>nce 
denied and nas reminded, he denied a third time. Tliis 
had ihc Lord forclold, not fore-ordered, not compelled. Or, 
if I'eler be thought to have done rigtitly, because the Lord 
foretold it, Judas al$o did rightly, who betrayed Him, for 
this also the Lord had foretold. God forbid, my brethren. 
These are the word* of those elect who defend their own 
sins also, ratlur than confess them. Let us rather consider 
Peter himself. If he sinned not, why wept he ? 1^1 us ask 

■concerning Peter, nave the tears of Peter: more faith- 






960 



Thv Apostles noljiroi in their faith 



F 



PijiLM ftil wilnetHi coiiccmiog him »c do iiol fiini. //if wfit 
ojtM^ 4,V/er/y, ii sailh. Nol jet was ho fitted to siiS'er. To him 

Jnbois.wss said, T?wu nhrtll /oilow Me ajlenenrili, Wvivnilux he 
WU& to bu tirm, hariag been strengthened \ty the Lord's 
Resurrection, 

'a. Not yet lh<!ii was it time that those bones Khaiild be 
Kcallen'd beside Oie pit. For see how many failed, even to 
those ubo first huog on lli» mouth ; crcn thoy fulled. 
Wherefore? t nitt ithnr, uiilil / piixs arfr: for thif fol- 
lowt-lli in ibc p3^lm. Above he hath said, A'w/j me, O Lord, 
from the imp which they hare laid fi>r me,nnd /mm the 
slntnbling'blfichii of them trho work initjttilij. From the 
trap, und from, the stumWing-blocks, from those who 
fii^htea, aiid from those who have fuDeti. But because, at 
Ills pasMon, cvt^n iboxi' fn'itl ones, who n'i;r(- dfvtincd to be 
leaders of the Church and pillars of the eartb, failed ; not 
yet was aecom]>]ishcd what Mo sailh in annthi-r Psalm, 

pj."0,a. / hiive slreuifthi'iifd the pillars thereof. What stiiih He? 
/ am alone, unlit J pass over. This is said in the person 
of the IlemI, / am alonr, uttlii f pout ofer. What is.aton^f 
III Tliy Fashion Thini ahme snflcnwt, Thou alone art slain 
by Thine enemies. / am alone, until I past over. What 

Jelinl3,is, until I pass over? The Evangelist saith, tVben the 
hour teas come that Jenax thoulil fitiKu over from this world 
unto the father. What ihcu is, unlil I piiM oeer, save, from 
thii triyrtJ unla the Father? For then have 1 strengthened 
the pillars thcrtof, that is, the pillars of the world, whun in 
My Ri.-surrevliuii thvy have clearly learnt that death is not 
an object of fear. Until then / pass ortr, I ttm alone: 
when 1 have passed over, I shall he mulliplird; miiiiy K>iall 
imitate Me, many shall suffer for My Name, One am I 
until I pass uvvr; many shall be one in Me when I have 
passed over. / am alone, until I pass oivr. Hear 
farther a mystery in this word. Aceordin^; to the Greek 
uiL-thod of speech, Faacha seemelh t» mean Fussiun ; but, 
according to the Hebrew tongue, as they explain who know- 
it, Fascha mcanelli Pasa-uvcr. For if you ask true Greeks, 
they say that Pascha is no Greek word. It sounds like 
Ms^tiv, that is, ' to suffer ;' but it is not wont to be derived 
in tliis way. For I'assion in Grvek is wdUof, not Pascha. 



until strengthened by the Lor^t Jteturreethn. '2fil 
PBscha then, aa they my who knnn-, and who have cxpliiini^ Vsr. 



to «« whai lo rem), mcancth ' PusB-orcr.' When then ihe- 



Lord*s Passion waa about to conic-, the Kvangeliitt, a« though 
ho would usi; (hi* very won), sailh, IViien Ihe hoar tra* come 
that Jeniit ihoulJ putt oner to t/if Falhrr. Wc hear iben 
of Pascha in this verse, / nm alone, until I juikh, oeer. After 
PaKcha 1 Khali no lutigor bu alone, aAvr pasiing-ovur I xhall 
no longer bu alone. Many »hul1 imiuitv Mo, many ohall 
follow Me. And if aflerward they shall fulhiw, whai nhnll 
be tl»c case now ? / am alone, uniit I pans oeer. What 
is it that the Lord sailh in this Fftahn, / am alone, until I 
pass oeer? What is it tliat we have expounded? If »e 
linve understood it, listen to His own words in the Gospel. 
t'erilif, verilg, I nag unfa yott, Kxeepl a corn of wheal fall John 13, 
into the ground and die, it abidelh alone: tint if it die, il^*' 
bearelh much fruit. This lie sailh in the same place 
whtire We- nlsu sailh, And I, if I be liflttd up from the riti7/t, Ib.at. 
teill draw all men unto Me. E.rcept a corn of wheat. He 
%ailh, fctlt into Ihe ground and die, it abidctb alone ; but if 
it die, it bringelh forth much fruit. To that Com ofttheat 
then, a great crop was due ; but wait ; let It first die, for, 
except a corn of wheal fall into llie ground and din, it 
abidelh alone. 

■m. Therefore He was alone befove He was put to death. 
Therefore too Peter had not yet suffieienl strength : be was to 
receive Hiri^n^th (o follow, hi- had not Htrenf^th to go before. 
For for Christ's sake, that is, for confessing ibe Name of 
Christ, whereby we are Chrisliaiis, no one died before 
Chrigl, le.ot perchance such thought should occur to you. 
For many died and are innrlyrs, many ]>ropheta suffered the 
same things, yel they were not put to denlb becauRV they 
forebjld ChriM, but because they told men of their siua, and 
freely resisii^d their inii|tiilit-s, and ho are accounted among 
niartynt. Rightly ; for, though nut for eonfciwin); itic Name 
of Christ, yet for the truth'* sake were tlii-y slain. Out oo 
far was any from dying for the Name, that i», for cunfvuaing 
the \aiue of Christ, before that Corn of wheat fell into thn 
ground, in whose person ia said, / am atone, until / pat» 
over, that cv«n John, who was slain just before Him, l>eing 
given by a wicked king to a dancing woman, was not put 




^ J 



r 



26-i Jiihn the Baptist did not mffvr for CkrUt. 

PubN to (IcKtb because he coufessFdChriEt. Orcoursehemigtitliare 

' l)«-rn pill to df^aili fur \\w, and that by many. If for atiothur 

renftoti he nus put It> ilvittb by one man, how tniich more 
migbt be have been put to death by those very men, who 
pnt Christ to death r For John gave le*limony to Christ. 
They wlio heard Ciiri>l, wishvd to »)iiy Him; ihe man 
who gare testimony to Him they slew not. For had Jobo 
bcvii alUicbcd (or Christ's sake, be would not hare dcni«d 
Him; fur he bad ^tvAl ftlrengtJt, whc-rufure he wa-t called, 
^^ 'i Ihit friend uf the iirideyroom. Great grace was tlicrc ill 
Mit.ll.him, great excellence; rimoni/ Ifieai that tire born of women 
"' halk not arisen a ffreiiler than John the Baplitl. Ho 
therefore vrae attacked, who had not bo great strength : 
Peter wsn nitaekcd, not John. For Peter rcecivcd the 
»l^l^nglh aftetwardn, but thi:n hi: W(i« weak. For Christ's 
Name be is questioned, who bad not strength: be who had 
strength, wiff'iti-H not peraeenlion for Christ, lest for ihv 
Name of Christ he should precede Christ. He is not slain 
by the Je»s who garo free testimony to Christ, Whom 
thv Jews stew; hv is slain by Herod, hecaii»e he said to 
*•■'■'*■ him, // M not latcf'al fur lliee to have thy brother's mfe. 
For bis brother bad not died without issue. For Uic law 
of truth, for equity, for rinlileoUKni-ss' sake, he did die: 
therefore is he a saint, therefore a martyr; but yet be died 
DOI for thai Name whereby we Arc Christians, wbercforo, 
sare thai the saying might be fulfilled, / am ttioue, until 
I pass oitn: 

PSALM CXUI. 

Strmim i« itu Ptople. 

This festiral of the martyrs, as it claiuteth from you the 
demotion of a crowded stlendancv, so doth it also claim a dis- 
course from mc, your nervunt. Dm ye ought tu remember, 
beloved, how much was said yesterday. For we ought not, 
because, through the eagenjcss of your inward appetite, yo 
were present throughout the whole disconr«; as though ye had 
just arrived, tltervforc to forget our common weakness, first 
beeause we ou;,dit also to in-at with honour excellent words, 
ati it is writieu, ' Excellent ore the words of the wisdom of 
tbo iMtd God.' By ns, an by earthen vessels, they ara 



LST. 

oxDr. 



H'e Mkould meditale on and digttt what tet Hear. 3Q^ 

iniiiiiUvrcd b> you : bm, if Uie vvaael.t be eartiivn, jret is the v»n. 
brud rrom heaven. Tim A|><wU(i ttaidi, ffV Aaee (hit, '' 



treasure m carlAen rpwe/a, f/iat the exeelteney of the"!. ' ' 
power may he qf QmL Bui tliot which ia the treMniD, Uio 
aatne ia also the hri9a<] : for, were not the ireASure and Uie 
bread ihe Bame, ii wouM nol eWwhirrv be said of this veiy 
iTvustirc, A tremurc lo be dt-nrtHl reilelh in the tniiHtk «yPro*. 
the ttiae, but the /o"/u/i man su-aiioweth it up. Whwrpfovo ^*' '"■ 
we exhort joii. Imlon^d, thai what by hwirini<, ye More, 
so to spcah, in Ihe atoraacli of your raeiuoiy, lliat by again 
rcTolviog and tucditating ya in a manner rutuinale. For 
ihiR JN, A treasure lo be desired realvlh in ihv nunith <if the 
imw, but a ftjuliah mnn awalhieelh it up. What hv Miid is 

iBin brief, A wise ntan niininatot]), a fool doth nol ruminate. 
And what is this in plain and donnright laii>;n;t)Ee ? Tin; wise 
thinkuth on that which he hcurvlh, but the fool commilteth 

^btthat he hath hoard to oblivion. For neither was it for my 

other reason that in tlic Law thoHe autmaU are cullud clean I^t. ii, 
which rnminaie, thoae which do nol ruminate unclean: for 

■brery creature of God is clean. To God the Creator the 

swine is as clean as the laiuh. For He created ail ihi»f/t <i»n.t, 
wry ffood; and ^pcry creature of Qod w yoad, gaith tbej'^i„, 
Apostle; an<I, to the jnsre all things are pure. Since tlicn «■ *■ 
by nature both are clian, but in signification the lamb jj^ ' 
sigiiifieih something clean, the swine something uncloan, 

Httie lamb signifieth the innocence of wisdom that ruminateih, 
the awiuc signifieth the unclcaniK^sx of fully that forgeltelh. 
A brief Psalm hath bt-uu «aid fi)r the festival, let us see 
whether it can also be briefly handled. 

2. With my vow have I cited vnla the Lord. It werefw. l- 
enough to say, u-ith voice: not for nothing perhapH has my 
been added. For many cry unto the Lord, not with their 
own voice, but with the voice of their body. Ia-1 ihc i«/i*-»' Eph. S, 
man then, in whom Clirint halti begun to dieell by Jaith, cry ' 
unto the Lord, not with the din of his lips, hut with the 
aflection of his heait- Goil hcarelh nut, where man heareth : 
unless thou criesl willi the voice of lungs and side and 
tongue, man heareth thee not: thy lliought is thy cry to 
the Lord. With my t)fdce have I cried unto the lord: 
ttith My voice have I prayed unto the Lord. What h« 



Pmlm 



I 



*er. 3. 



Mall. 11, 
b.6. 



ft*' 



Ml Frager ' before Ood' it prayer in thit soul 

riicaiit Ity, / have cried, ho explained when he »ai<l, / Aave 
pruyc'd. Foi thej' loo wliw bhisplicitie, cry iiiito the Lord. 
In ihc foimer piirt lie sel down his crviiiKt in t'le Intlcr be 
fxpliiini-d wliiil it was. As though it wore demanded, With 
what cry hasl tbou crii^d unto Ibv Lord? UiiUi the I<urd, 
cailh be, I bave prayed. My cry is my prdyer, not reviling, 
not raiiriniiring, not blaspheming. 

3, / hUI pour out hffore Him my prayer. What iv, 
before Uimf In His si^'bt. What ix, in Uis sigbtf Where 
lie Bcetb. Bui whirrc doth He not 5C« r For so do wc 
Biiy, iihere He seetb, as thou)^h somewhere He seetb not. 
But in this assi^mblaije of bodily substances men too see, 
aiiimats loo see: llv m^uiIi uhvrv mun nectb not. For thy 
tlionghts no man secth, but Ood seetb. There then pour 
out thy prayer, where He iilonc seeth, Who rewardeth. For 
till- Iiiitd Jesus Christ bade thee pray in secret: but if 
tliou knowesl wliat thy dosnl is, and elcausest it, there thou 
prayesl to God. fVAeit ye pray, naiih He, /* nol as the 
hypocrites, who stand fraying in the roar/a and atrffets, 
that they may be seen of men. But thou, uheii ihf/it jnayext, 
etiltrr into thy cloaet, and shut the door, and pray to thy 
Father in secret, and fie H'ho seetk ia secret sfmll reward 
thee. If men arc to reward thee, pour out tliy pray<'r 
tiefore men; if God is to reward thee, pour out thy prayer 
before Him; and ttose the dooi, lest the tempter enter. 
For the tempter ceascth not to knocli, that he may break 
in; if he find it shul, he passelb on. Therefore the .Apostle, 
because it is in our power to shut the door, the door of our 
hearts, not of our walls, for in it ix our closet, — because it is 
in our power to shut this door, sailh, neither give place to 
lie devil. For if he hare entered and taken imiweitsion, 
observe that thon hast either uegligenlly clo£C<], or neglected 
lo close it. 

4. Bin what is to shit thv door f This door haih as it were 
two leaveii, desire and fear. Either thou desiretli sometliiiig 
earthy, and he enter by this; or tliou fcarest somelhiiig 
earthly, and he eiiieis by (bat. Close then the door of fear 
and dtsire against ibe devil, opoo it to ChiisL How dost 
tliou open thvnc folding doors to Christ ? I)y desiring tits 
kingdom of heaven, by fcsnug tlie fire of hell. By desire of 



It'e are to toce and fear Christ, not the decU. -iBi 

this world the devil entcralfa, by dcsiro of etemal lifu Christ V" 
eiitcruth ; by fear of U'^nipond piinisliment iho devil enter«th, — - 



Ijy fi'ar of everlasting fire Christ entereih. Bvhold, the 
martyrs closed ihf door agaiust the devil, opened il to Chri«t. 
Many things tbitt world proinixed ihein : thev laughed ; they 
closed tlie leaf of desire 3|;;aiDst the devil. Tln^ world 
threatened theoi with wild beasts, with Gre, with the cross; 
they feared not; they closed the leaf of fear against the devil. 
LkI UK seo whether they o{>eiied ihem to Chriitl. fh> lhatMM.10, 
eoi^eaeeth Me, eaith \\c,htfore men, him tcHi I cori/ess aiao^^ 
b^ore My Father Which ia in heaven. They loved then the 
kiiijjdoiii of heaven, where Christ will confoMH ihcm. How 
shall lie conlbsa thcoi? Coww, i/e blessed of My i'a^^^, Hatlft, 
inAffrit the kingdom prtfpared for ymi from thefoantialionqf'^*' 
the u-orld. He will coiifenH them when tliey are set on tho 
right hand. I^t us see whether they o|)ened also to Chri»t 
tlic leaf of fear, which ihey closed to the detil. In one and 
the same plaee doih the Lord bid us both clone it to tlic 
dcril and open it to Him. Fear not, saith He, Ikeni lAaiM»t.ilt, 
Inil the hody; but eannot kiil the aoui. He bade the door of 
fear he closed in (lie face of the devil. Is there iiolliing to 
be feared ? Is not the approach of fear opttnod to Christ, 
which is shut to the devil i He added at uiice, as though 
He would say. Thou hast shut out him, open tome; /i?ar Htm, 
Whohaih power lo kill both soul and budi/ in helljire. Now 
then, if thou tiast believed and opened to Christ, and closed it 
against the devil, Christ is within; there He dwellelh : 
pinir out btjfore Him thy pruyer; seek not that lie hear theo 
from afar. For not far off is the wisdom of God, whieh 
reacheth ftum one end to the other, and mightily and sweetly Wi«d, 8, 
.ordereth all things. Withiu then, in thyself, before Him'' 
pour out thy prayer : there arc His ears. For neither from Pi.Tfi,6* 
the east, nor fruin the nest, nor from the dem-rt mountains ; '" 
/yf tJod is the Jtutgt: But, if He bo the Jtidge, lake heed 
what cause thou bearesi in thine heart, 

8. I Mill pout (/ul before Him my prayer ; my trtlmlaiion 
I will priiclaim in His sight. There is a repetition, b(Hh 
in the two preceding stutenccs, and in these which follow: 
the senliiiicnU« are two, but both twice expn.rsNed. One is, 
with my voice hace I erieil unto the Lord; with my voice have 




260 TnMing, not in our own ttrffngth, but Hit. 

Va^tM I praiffnt vnio the Lord ; Uie otlt«r », I will ptmr out before 

cjiti i^ ff»W my prayer; my Iriliulnlirm uill I proetaim hi fits 
ti'jhi. For, in Hix ii'jhl^ \* tlic same as before Him ; / wtV/ 
proclaim my trifni/ation, is the same as, / tcill pt»ir otil wty 
prayer. When docsi tlioii ihw? Being net in tlit^ niidtit 

nr. 3. or prrsi-ciilioii, lie juiilli, icAiVe my spirit failed from m», 
Wli«refore Iiaih iliv spiril (ailed, O inariyr, sol in tribntaiion f 
That I may not claim my strength tis niinc own, ihnt I may 
know that Another workelh in ine the (foi)(!»e»a I have. 

Mil 10, But tt/teil they shall rteltver you up tojiiilyct, (so waniod the 
l-ord those whom He wished to wiakc iiiartyrK,) taie no 
thought what ye s/iatl »}>^ak ; for it is not ye that speak, but 
the Spirit o/ your Fatfirr thai tfieaketh in you. Let thi-u 
thy spirit fiil, tct the Spirit of God spftitk. Ktghtly williil 

Mmt. A, Ue to make them poor in spirit t Biased are the pour in 
spirit, for theirs ia thit kingiiam of heamn. IJIesscd then 
nri' ihey that art- poor in their own spirit, rieh in the: Spirit of 
God. For every man who rullowelh his own spirit is pmud. 
Let him subdue his own spirit, that he may receive the Spirit 
of Ood. lie clomb to the tnp, let him settle down in the 
valley. If he climh in the top, the water flowti down from 
htm : if he settle down in the valley, he shfill be tilled with it, 

John?, and hccomo lliitt hrlly when-of i» said, Out (if his tflly 
ahall Jlow rivers of liviuy tvaltrs. Thiirefore, while my 
spirit failed from me, in Thy sight did I proclaim my Iribil- 
latioQ, beint! humbled, coufesainn to Thee with inino own 
spirit failing, while I am full of Thy Spirit. 

6. And men periiaps have heard that my spirit hath failed 
within me, iind have deKjuirecl of me. and have said, 'wv 
have taken him captive, we have ovprpowered him ;' and 
Thou ha»l knoifii my paths. They ihou^'hl mo cast down, 
Thow didst see me standini; npriyht. They who persecnted 

P». 20. me and had seized me, thought my Icet entangled, 6m/ their 
feel u-ere trntanyleit, ami they fell, t/uf we art! risen, and stand 

Pb.m, vpriyht. For mine eyes are ever unio the Lord, for fleshall 
pluck my fuel out of the net, I have persevered in walking, 

Mm. if>. for he that shall persevere unto the end, the same shall be saved. 
They Uiuught me overpowered, but I continued walking. 
Where did I walk ? In paths which iljey saw n<»t, who 
thought nie prisoner, in the paths of Thy righleonsness, in 



■F Thtpatha ofGod't tfiU manifold, get «w. 867 

the paths of Thy c:otuma]i(iii)rnl!>. For, Than kntneeal my Tkk. 

paiA» ; the ponecutor bDcw tliem not ; eltio trotild )iv not — 

envy luc in thpni, biu would walk with mc in lliem. What 
arc those paths, but the wiiys of which in nuothvr ptuci; \a 
Mid, th^ Lord itnoitelA ihe teay of the riijhleoHa, tmt Ihe tcay p«. i,«. 
of the ungfiilii/ thall perish f 1I« said not, ' He knowetli 
not the w.-iy of the ungodly,' but 'the way of the ungodly 
shall perish.' For what He knowelh not, pemhelh. In 
niitny ])usHagi>« of Scripiuro wtf find thai (iod's knowing 
is protTvaiion, that (iod'it knowing h pniKrclion, His not 
knowing, damnation. For hotr will He, Who knoMtih all 
tliingx, say in tlic end, / know you nof Wonl.l they not Man. T, 
rejoice at thai, and say. ' We shall not be punished, fur the 
Judge tnoweth us not?' Tlicrein arc Ihey punished, if the 
Jddgit know them not. What then are called the w»y» which 
(he I^nl knoH'eib, the xaine are here called patkj, when He 
said). Thou knoweth my paths. For erery path is a way, 
but not every way is a paih. Why then arc ihose ways called 
patlix, nave because limy are narii>«- .' Broad is the way of 
the wicked, narrow the way of the righteous. 

7. That which is ' the way' is also ' tlic ways,' just as ' the 
Chureli' is also *ihc Chnrches,' the * heaven' aho the 
* heaven*:' (hey are spoken of in the pinrat, llier are spoken 
of also in the singular. On account of the unity of the 
Charcb it is one Church ; J/y t/oec t* one, ahe in the antycmu a, 
one nf her mother. On account of the congre{{ation of ' 
brethren in various places (here are many Churches. The 
Chvrc/ies iff Judaa ithich are in Chritl nj'oieed, snilh Paid,tiai. i, 
beemix he that persecuted i» »ow preacAeth the faith leAiVA**" '^■ 
once htf deilroyed; and they ijli>rifii;d Qnd m me. Thus ho 
apakc of Churches; and of one ChuTx;U be tliuit spcakeil), 
Qive none offence, neither to the Jeuit, nor to the Ocntiiea^ 
nor to the Church i^ God. Thus then arc both ' ways' and 
•way,' both 'paths' and 'path.' Whcrelbrw 'pallis,' and 
wherefore ' path {' Ait w« have given a reason why we Itave 
both 'Church' and 'Churches,' wc ought also to give a 
reason for this. The phnuw, * paths of God,' is used, becausu 
Uis command me nis are many; and because those many 
commandments are n.-duced to one, for Love ia ihv fvlfillimj xiomAS. 
qf th» law; therefore tbote wajs in nwof commandment* '"' 



L. 



96K Ooii knowt our molitts, man cannot. 



I 



P^ALM are gathered iitlo one, rikI it is' chIIci) one, because our way 

*"":"' it Love. Ld us scr ulitalKtrit be lAne. Let us lu-jir llm 

IC(ir.l3,Aposllc'; and yet tfivw I unto you a more exceltenl tray. 

What more excellent uay spcakcKt ihcm of, O Apostle? 

iCer.is, Hear wliat I say : Thovgh / spmk uith l/ie (onguea t^ mert 

"' and of aivjeUy and have not ehnrily, I am ficconte aa aotmrt- 

i>uj brma or n tinkling cymlial: and though / have the gift 

(^ prophecy, ami understand all mytteries, and all know- 

ledge; and though I have all J'ailA, 90 that I cmdd remove 

mounlains, and have not charity, I am nothing : and though 

I bettoiv all my gofnh to feed thf- jjtior, and Ihimtjh I give 

my body to be burned, and have not charily, it projilelh me 

nothing, Tber«farc called he clmriiy, a tnore excellent 

uvy. Great is tliat way, t>r«-llireii, jjrail is the marvel it 

voDlaiuetb. This way ccruinly, becou*^ it is tnore exeeltenl, 

is al»o more lofty ; for thai &ur|)aes«lh others which ■« lofty. 

Nought is more lofty than the way of love, and none wallt 

in that save the lowly. Hy these paths tlicn he nieaneth 

the commandniGnts of loie. Thou, saith be, kneuKvt my 

paths: Thou knowcst that 1 suffer for Thee, suff'er for l.ovc. 

Thou knowcst that Love in inc bvarvth all things; Tlii>u 

knowi-st that if / give my body to lie (nimed, I have tliut 

without which it jirofiteth man noii);lit. 

8. But who kiiowclh tbo^c ways of a man, brethren, save 
truly He to Whom it in said, TAo«i kuotcf/il my palhsY For 
in the eyes of men all acts of men arc uncertain, in what 
spirit iliev are done. And hciw many wicked men, mca^iur- 
ing themselves by themselves, say of us in the Church, that 
wc seek three things, honours, pruisc, temporal adrantagos f 
How many say that I addross you in order that ye may 
applaud and praise me, and that this is my end and aim when 
1 address you i And bow do I shew to (hem that I speak not 
with such aim ? It remains for me lu say, Thou knoicext my 
path". How do ihcy know, what ye yourselves even know 
tvol ? How do ihey know, what I myself scarce know ? For 
iCm.i,! judije not mini: oicii self, but He that judijtttk mr is the 
Lord. Peter in ignorance prusnmed I kmiw not w bal of him- 
self: dilTt-reut was what the Physician saw in his stren)^b. 
Therefore in reverence and ))urity let n» cry unto the Lord, 
for liuly do wc cry it, Thou knoitf*! my paths. Itnt wislivsi 



' Traps in the way,' objeclionx to Christ. Wit 

thou that He lend ihee by these [>at)is ? Be ine«!V, be Ten. 
gciitio ; be not fitree ; be nol proud ; be not of an a|j-lossed "■ 
and iifdifted Deck, liki- unln horm- and tttult; uliich iiaiv iioPk. 3t, 
undertlanding. Vqt «hen tliou art (jKHtle. tliu I,ord will Ktt ' 
upon llicc, and guide tlie« in Ili« wajs. For Ihem liinl are IS 9fi,^. 
meek, Khali He guide in judijmCHt : and *uch as arc genlle, 
them shall He leach Hii icagx. 

9. In this wag, wherein i ton* iralkini/, Ihey hid a Imp ■ 

Ji)r me. This «viy trhrreiti / mv(« walkitnj, in ClmM ; tbcra I 

have they laid a trup for tue, who persecute me in Clirisl, for I 

ChriKt'* Name's sake. Tlit;nr then have th^if hid for me a I 

trap. What in nic do they hale, ivbat in ine <In they 
perseeule? Tliat I am a Chrisliati. If this they persecute 
ibal I am a Clirislinii, *'« Ihe tea;/ leliertfiu f tea.i tritUini; 
hare they liiil a trap /or rue. So for as in them lay, in the 
teay irhrrein 1 mv»x icalking they hare hid a trap for me: 
BK regards their di^sire, as regards thoir endeavour, as regards 
their wish, in that way they desired that 1 sliuiiid lind a trap 
wherein 1 might be taken. Bui, (Ac Lord kitouvlh lh« irttj/Pt.1,6. 
of the rii/hteou»! and. Thou hast known mij palht. 11ii» 
indeed they desired, but Thou alluwcsl them nut to make a 
»tun)bling- block in Thee, for Tht>u art my way. For tho 
hereticH loo wish to hide a slum bling- block (or n« in the 
Name of Christ, and arc tbmn»cli'i.-s deceived- What they 
think that ibey put in ihc way, they pnl oulitide the way, for 
they themselves are onlside the way. They cannot net a 
trap where thomsclvcs are not Cut this is said in regard of 
llieir desire, in regard of their wisli and ibeir thought ; for it 
\»i:x\iKM\y*!X\i\v\%t:vi\\ii-K,Sear the paths Ihey laid MumMint/- p,. no_ 
blocks for me. The expression heiv, in Me u-ag, is said in'^ 
n^rd of their deuirc and wish : the expresuon tlicre, near 
the way, that is, ne.ir the paths, is said in regard of the truth. 
For in tnith they set them not in the path, thoy set ihem not 
iu the way ; for the way is Christ ; so in trnih lliey »ei them 
near the way. Christ ^ulfereth them nol to set thero in the 
way, lest wc have not where to go ; He <loc's vutltT them to set 
llwm near tlie way, tliat we may not lurn aside from IL 
The Pagan ihinketh to put u sUimbling-block in the way, 
vlien he saith lo me, "niou worsliippest a ctncified God." 
He lindeth fault with the Cross of Christ, which h« ander- 



h 



270 Chrutiani, hearing Ihe Croat oh their forehead*, must 

PsiiM standclli not. He ihiitkcth that he Kcttcth in Oirixt, n-ltat he 

— i— ^setlelh u«ar iht? way. I will not dfjiart from Christ, so shall 
I not fall froiu the may into the trap. Ia'I hito mock at 
Christ crucified, tot roc st-c the CrosK of Christ on thv fiire- 
hendw of kinf^.t. Whiil he laiighoth si, tliert-in ain I saved. 
Nought if prouder than a sick man, who laughcth st his 
own medicine. If he laiighud not at tt, he would takv it. 
and hi? hcaU-<). The Cross i« the sign of humility, hut ho 
through exc<^&a of pride acknuwiedgetli not tliat wlterebj 
may ho heated the swelling of his soul. But if I acknow- 
ledge, I im walking in the vny. So far nm 1 from blushing 
at the CroKH, ilmt in mi .tecn^t pldcu do I keup tliL- CroMt of 
Christ, but bear ll on uiy forehead. Many sacraments we 
receive, one in one way another in another: soinr ax yc know 
nc ri-ci-ivc' with ihi; inouth, KOfne we rfCeicv over th«; whole 
body. Bui because the forehead is the wat of the htuiih of 

I,Qk*9. shame, lie Who said, ll'hofoetvr nhalt be tuhamed of Me 
lie/iirr nifu, nf him will I tn- iixhinnrd 6c/orf My Father 
Which it in heaven, sel, ao (o Hpeab, thai wcry ignominy 
which Ihe Pagans mock al, in the seat of our shame. Thou 
hearo^l a man ais»uil a xhamulcss tnim, and say, ' He tiath uo 
forehead.' What in, 'He hath no forehiMdf He hath no 
shame. Let me not have a bare forehead, lei (he Cross of 
my Lord cover it. So in Ihe wnff wherein I triu tcalkiig 
htipe Ihni/ hid n Imp for mir, so far as in them lay : they 
laid it near tho way : bni I shall bo safe, if I depart not 

EccluB. from tlie way. Hemvmber thai thou goetl in the widit of 
' »nare», saith Scripture. What is, (« Ihe midtt of mares f 
In the way of Chrii^t, aud sumix-h on this Ktde and on that: 
snares on the right hand, and snares on (he left; snares on 
the right band, n-orldly prosperity ; snares on the left hand, 
worldly advcmity: snares on lh« right hand, promises; 
snares on the left hand, alarms. Do ihon walk in llie miilst 
of the snares: depart not from tlicway: let neither pro- 
mise ensnare thee, nor alarm drive thfe "(Tit. /« Mm traj/, 
whfrrin I wa» trnlkinij, hnrv they hiddfn a trapfyy me. 

■nt.4. 10. / ctamdered upon the right hnnd, and aaw. He 
considered upon the right hand, and saw : whoso confidereth 
upon ihe left hand, is bhnded. What i« io consider on the 
right hand f Where they wilt be to whom shall he said, 



openlt/ cimfeas Chrltt : looking to Hit Rttward, 971 

Come, ye htetaed f\f My Father, inherii the kingdom. For VmB. 
there will be certain oo the left to nhotn shall be snid, Qo ^.ri< 
ye into everlatling /ire, prejnireii /or the (/evil and At'ssi.*!, 
angeU. Whilu tlieu the wliolc world raged, and tlireatetted 
in pcnecuiions, when on all sidp« the attacks and terrors 
of men incren«)^), ho, deK{iiKinfr (he prt-scnt, looked to the 
future, gave h«ed^ lo the right hsiid, where Ii« is to he: 
thrrc he meditated %o be, to that he ga»e heed, and saw, 
and ihererore bore all; but they mIio pcrKecuied him, saw 
not. Tbercforo when he said, / onsithred vpon th<? right 
hand, and taw, h« gorlli on to «sy, und there waa none that 
tneic mv. For when thou JearcHl all tliiii);^, who kiioweih 
what thim regarilrst, whether thou dirccieKt thmc eyes lo 
thv right hand or to tlie left? If, i» bt-ariiig, thou suckcst 
the praise of men, thou hast regarded the left : if, in bearing, 
thou seckcst the promises of God, thun hast rei^ardcd the 
right hand. Ha«l llioti rrifaTdi^d Uie right hand, thou *\\,\}\ 
nee: haot thou rifgarded the left hand, thou shalt be blinded. 
But even when thou »cc«t on ihc right hand, there will bo 
none lo know thee. Fur u-ho coniforteih iht-e tuive the 
Lord, to \Viiom tiion aayeat. And Thou hast knottrn my 
ftatha f And there wag no man that kneK mv. 

II. Flight hath perished from me. He itpeakcth a* 
though he wi^re hemmed in. Flight kaih periahed from me. 
Let the persecutors rejoice over him; he is orerpowered, 
he is taken, he is tteminrd in, he is coii(|ueTcd ; /light hath 
perished /rom him. Flight hath perished from him who 
fleeth not. But he who deeth not, suflercth nhaterer he 
can for Christ : thut is, he lleeth hoi in »ou1. For in body 
it is lawtul to flee ; it is allowed, it is permitted ; for the 
L>ord saith, When they persrrute ymi in one city, /let' to Miii lo, 
another. He then who flecth not in !(oid, from him ^fiight'^"' 
hath perished. But it maketh a difierence why ho fle«tli 
not ; whether because he is hemmed in, because he ia 
caught, or hecansv he is bravo. For both from him thai 
ift caught flight hiitli perished, and from him that is brave 
flight hatli perished. What fli)j;ht then i» to be avoided } 
what flight shall we alh-w lo perish from us? That whereof 
the Lor<) speakelh in the OonjwI, The good shepherd layeth jnhnio, 
down hit l\/'e /or the theep. But he that ia an hireUug,'^-^*- 



J 



CXMt. 



I .TohnS, 
16. 



Pi-«0. 
14. 



T«r. 6. 



272 Qod, our Jhpe iere, our Ptniion hmafter. 

ami Hol l/ie thepherd, trhen A*> aeetk Ih^ vmlf coming, ftwih. 
When ho scclh llie ravagcr, why Rec'th he f Becaute he 
earelk not for the sheep. Such fliRht bad perished from 
bini, nhcther we understand ibis saying in ihv namo of the 
Hrad Miin.-'Klf, Christ our Lord, Who Duficred for us; or 
wholhpr of His mcinhcrs, nur nmrtyrs, who ihemsitrlvew u>o 
havi- MifTrnd for thc-ir brt-thrcn. Hear_wbat John sailh, 
For <u lie laid ilown His life for »», tctf ouyhl ahn to lay 
doim our licet for the brethren. Hut when ibey lay ihem 
donm, Christ laycth down : fur, whm ihcy suflt-r ptrrsrcntion. 
He criclh oui. Why peraentlesl Ihmi MeY Fli(iht fiath 
perixher/ from me; anri there is none to seek my life. Is 
thfire (hen none in seek his life? He stes men dt'sirous 
\o rago against him even (o death, desirous to shed bis 
blood ; liovr in thero none to seek his life f This als<i may 
he taken in iwo nays. Just as fti'jht periahing may 1>e 
taken in tivo ways, bccauso both from him tliat is caught, 
and from him thril in hmWyfiight perishttth; so in two way* 
n man's life ia aonghl, either by bin prrseciilon or by his 
lovers; So then Ihvre is nona to seek m>j life, he said of 
ihem; vorily tliey pcrsi'cutc my lifct ctnd thoy xcvk not my 
life. Rut if tbcr seek my hfc, they will find it clin;fing In 
Thee: and if Ihcy know to ecok it, they know also to imiidte 
iL For ibal ye may know (hat a man's life is sougbl by 
his persecutors loo, therefore is it snid elsewhere, Lei Ihem 
be eonfovnded and as/tamed that seek my life. 

12. Unto thee have I cried, O Lord: I have said. Thou 
art my hojie. Wlien I endured, when 1 was in tribidation, 
/ said. Than art my hope. My hiipo here, therefore I 
endure. But my portion, not here, but in the lanri of the 
living. God givctb a portion in thf land of the living; but 
not something from ilimsiOf wilhoui Himself. What will 
He give to one that loveih Him, save Himself? 

18. Give he*fd unto my prayer, for much have I been 
hvmfiled. Humbled by perseeiiturs, Immblcd in confession. 
Hv humblctb himself out of the aight of man: he ik humbled 
hy enemiep in iheir sight. Therefore is he lifted up by 
Him both visibly and imisibly. Invisibly arc the martyre 
tlready lifted up; visibly shall they be lifted up, «-A«i this 
corrvptihie shall hare put on ineorntplton in the resurrection 




^P Our tearfart uol againit man, but etil rpiriU. 37-1 

of tli« dead; u'hi'D this wty part of him, ugaiust vliich Frr. 
alone her |H-rsi:cuI(>rs cmilil ra((f, shall be renewed. Fear . *' 
not Ihem that kilt the boili/, but ewmot kill tiw aiiu4. Andzs. ' ' 
what pi'Tiiihcth? what kill thvy? I> even tlii« pcnnilU'd 
them, (hat what Ihny kill should perisbf It shall nut periiJi. 
Hear ihe pmmisc of thi; Lonl [liinKvir: Veriiy I aai/ tutto 
you, there »hail not an hair ^f your head periah. Why 
thvii an ihou anxioua about the rest of thy members, when 
Ihuu xhalt nol Iom; ctuh a hair ? 

14. Deliver trte from them that /jeraecule me. Fiom 
wltum thinbeU thoii that he prnjcth to ho delivered ? From 
men who pentcctitcd him? Is it sto? art: merely men our 
eiiemie*? Wo have other eneniieH) invisil>le, who periKrcnte 
us in another nay. Man {jcrsctutolh, thai he may slay the 
body; iinothor perseeutelb, tliat he en»iiure the kouI. And 
therefore hy means of hta veasela, (for of him is itaid, /y^Kpb. 9, 
■miricth in the vhilf&trn of tliaobfilivnce,) by his lessela, thai 
is men in whom he norketh, he dnlelh persvrnlion of the 
body, thai inwardly he may effect the ruin of the soul. Fur 
if, thouf{h ihe body fall, the soul sland upright, the anare 
u broken, ami we arr^ delicereil. There iire then oltivr 
coemioa of ours too, from nhom we ought to pray Ood lo 
deliver us, lest they lead tis astniy, either hy cnishing us 
wiih troubles of this world, or alluring us hy its euiice- 
meitia. Who are these enemies ? Let us see whether they 
arc plainly described by any M-rvani of tln' t.oril, by any 
soldier, now perfiieted, uho hath ungated >vilh thetn. Hear 
the Aposile saying, H'e wreatle not againal fieak and blood: Kph. 8, 
OS though be would say. Turn not your hatred against men ; ' 
think nol them your enetnies ; ihiak not that it ut hy their 
hosttlity you are being bruised; these men whom ye fear are 
fiesh and blood ; 're tcrentle not a'jaiudt JU'sh and /Am/if. 
Thus be chose to speak, despising moita) men. Agoiuht 
whom then ? Ayaittst principalities, saith he, and powrra, 
and the ruhra <if M>V world, <^ thia darkneaa. Thoti wast 
alarmed when ihou heard<-»t, Ihe rulera t^' Mis uorld. If 
they be rulera of thi» world, art thou to go beyond the world, 
to escape sulfering them ? an thou to go beyond ihv witrld, 
Lo he delircred frtmi them? Thuft then nndersiand ; the 
ntlers of the veoihl and of this darkness, nol ibo rulers of 

¥0L. VI, T 



1 



1 



p 



S74 ' The world' wied in two »ftu«i, 

PiutLM heaven and Panli, for they arc thu workitiaiisliip of God. 
"* "• Heaven anil furtli urn railed the wiirh!, and wicked men are 
called the world. Wherefore are ihyy too called l/iV trorlij? 
Because they lovo tlic world : and ihoreforu darkuen, becunsc 
Ihcy nrv cricked. Aird therefore when now many out oflliiit 
Bpb.6, Tery nuuiher believed, what saith the Apostle? IV wvrff 
tomeliiw (tarA/i'-xn, f/ul now are ye Ugkf in the Lord. Before 
then jre were light, "Iiile ye were darkni'ss, observe what 
ruler ye had. What ruler bare the wicked save the devil, 
just OS the good and faithful have Cbrist tm th«r ruler. 
Thcrrforu did he call the devil iind his niifiels the nilers of llie 
world, that is, rulers of the lovers of llie uortd. rulers of siuncrs, 
that is, of this darkncsK: ihein haw wc for our enemies, 
and from them wu ought to pray to God to be delivered. 

15. Ili-ar both woHd* clearly nivniioiied in one passage iu 
holy Scripture, in the Gospel, tbe world which God made, 
and thf. worM which thr devil nilrlh, that is, the lovers of 
the world. For God made men, but He made them not 
lorers of the world, For to love the world in siu, and God 
made not liin. Hear then, as I bc<^an to say, both worlda. 
John I , Ih uiim iu the world, it is said. Of whom is it said, He waa 
in iha wor/tt. sare of the Wiadoin of God, which is Jesus 
Christ, of which Wisdom is said, as I mentioned just nbore, 
Wijd.s. Wisdom rcarfwlh from one end to another, mighlUi/ and 
Wia.i 7 *"*^"y '^1^ *he order all things? For, Shv paaneth and 
34. Sa. ifoolh throwjh all l/iinffs by r«axon of Her jnirvntfim, and 
nothing defiled enn fall unto Her. Su thi-n He was in this 
world, and thtt world teas made l/y Ilim, and the world knev 
Him not. Here thou liast heard of Iwo worlds; The world 
waa made by Him, and the world knete Him not. It is not 
the worid which was made by Jesus that is ruled over by 
those princes and powers of darkness, but the world which 
knew not Jesus, thai is, the loverx of Ihe world, the Kiuncrs, 
the wicked, the proud, the unbelieving. Whence are slRncra 
cidlwl the world ! Itrcuuse ihey love the vvorld, and by 
loving dwell in the worid ; jiisi as both the building and its 
indwellers are called ' the house.' ' A Rood house,' generally 
means ' a good building ;' but wr also »ny ' a good house,' 
because lliey are good who dwell therein. .Aguin, ' beware 
of that hou«e, it is h bad one;' this is said in Iwo ways; 




Jot ihe nistbie Creation, and for wicked men. 274 

'This is a bad house, beware;' perhaps because it is rniDOUs, Vkb. 
Ie«t ought Tall ami crush ihw : it is said also in another way, — '■—^— 
'Uewareof that bnd honne, Irtil thou fall iiilu (lie snare of 
the hunters ; lest if poor Ihou be oppressed by a rich man, 
lest thou he in KOinp ivay clH'altid.' Juki i^ (heu we aay 
'huiD^o' in two senses, so do we say 'world' in two siMiscs. 
But why arc not the riKhli'oun toOi nincu Ihvy loo arw in the 
world, called iht: world f HccauHe the Apo»lte saith, Iiui'it:at.iti, 
though ne ua/k i« the Jh»h, ifet uv do iwl war ajler the 
_fit*h: for our coHrerstHioti i" in heaiVH. The righHiousI'hil- s, 
dwdlcih here in the flesh, but in heart ht: if with Gud. 
And he is called the Morld, if tberv is no ground for suyinj; 
to hitD, ' Lift up your heart ;' but if ihcrc bo ground for 
it, lh«ii let him dwell alofl: for i/e an- dead, snith iheCot.fl.s, 
ApOMle, and your ItJ'r ii hid tn'/A Chri»t in (lod. But they 
whose life is hero, that is, uhoso lon<:;ing and love cling lo 
this, here Iiavo their use, ht-rw arc t^ntauKl^d, well arc called 
iitdwellers of the world. Well loo are they who dwtll in the 
world, called the world; just as wt-ll are they called iht; hoiixe, 
who dwell iu the house. Two worhU then an: there : 7Atf 
itorid tni.t made hif Him, and thit uorld knew Him not. 
Behold the world in;idc by the Lord, behold ilie world 
which knew not the Lord. Praise thou Ihe building, and 
love the Bnilder; and love not In dwell in the building, but 
dwell in the Builder. 

16. Delirer me from (hem that persecnle me: for Ihey 
are ulreuiilhmed over me. Who said, they am xtreni/lhened 
over me ? The Body of Christ crictb out ; it is the voice of 
the Church; the inembcrs of Christ cry out, 'Much hath 

tlie number of sinners increased." flevause iniquity hulh M»t.3<, 
abounded, the lone of mririy iraxelh cold. Jh-tirf-r me from 
tkt.m that persecute uie : for they are strenythened over mi-. 

17. living forth tuy soul out ofpriiiiiti,tlitil it miiy fonfens-m.l. 
to Thy Name. Thi:> pri»on ha^ been variously underatood 

by former writers. And perhaps it is the prison which is 
called in the title, Ihe cave, for the title of this Psalm 
runneth thus: Of Hndenlandiny lo Darid himnelf, a prayer 
when he wa* in the cum. That whicb is the cuve, the nanio 
is alao the prison. Two things huvt we xct before us to 
tmdcrstuid, but when we have understood one, both will t>o 

t2 




sre 



The 'pruon' either Ihe world. 



P"i.« iin<l<!nUK><]. A man's deserts make a prison. For iu one dwell- 
' in); place one man liiuh n hoiisv, anotWr a prUon. W)h-ii 
mm kvcp oihL-r^ impi-isi)iiccl, even ilioiij^li il)i;y keiip Uieui iit 
llieir own houses, yei ate they who arc closely guarded ia 
prison; must wc say itisl (he others are in prJKon ahttf 
Thcrv is but one dnflling place lt> the OTie and ihe other: 
to the one, hberty mabes it a home ; to the othott slavery 
makes it a prison. To some ihcn it has seenieil ihut the 
crttw and prittm arc this world ; and this the Church prayeth, 
that it may be brought out of prison, thai is, from this world, 
from under the sun, where all \» vanity- For it in said, 

EocI"- All it vanity, nnd Ihere m vcvatioH of spirit in evertf ttork 
' ' ' of a man, which he toUelh u»(ter the mm. 1'oyond this 
world then God promiocth that wc whnll h« iu some »wrt of 
rest; therefore perhaps do we cry concerning this place, /Wmj? 
ifty soul out eif prixon. Our sonl by faith and hope is iu 
Christ; jis a little before i said, Your Ufa is hid with Christ 
iu God. Hill our body is in this priiion, in this woild. If 
he had said, ' Bring my body out of prison,' wc should bo 
safe in understanding the prison to he the worlds But 
perhaps on account of certain earthly desires, which keep 
hold oil lut, againKt which wc struggle and fight, because 

Rom. T, / see another law in my members, 'tiirriny againul Iht law 
of my mind : rightly do vir. say, Uriiiy my soul out a/ this 
loorhi, that is, out of the toils and troul-Ies of this life. For 
not the flesh which Thou hast made, hut the corruption of 
the flesh, and its ironblcs and temptations, are a prison 
to me. 

18. But «ome hare said, that this prison and c»vc is this 
body, so that this is the meaning of, Briny my »'/ul out of 
prison. But this iotcrprctatjoa too ia somewhat at fault. 
For whal great thing is it to say, Bring my sou/ out of 
prison, bring my soul out of the body i Do not tlie souls 
of robbers and wickf^d men go forth from the body, and go 
into worse punishment than here they have endured ? What 
^eat request (hen is this, Briny my tout out of prison, 
when, sooner or later, it must needs come forth ? Perhaps 
the righteous saith. ' l*t mc die now ; bring forth my soul 
from ibis prisim of l)u: body.' If he be too hasty, he bath 
not lore. He uught in<leed to long for nnd desire, ia the 



as. 



oT t/u cotrvption of the bodff. 



■277 



Apostle saiili, hnving a desire to bg i/isaohed txuti to be uilh '«« 
Chrial, tchich a far belter. Bui where U lore? Tbereroni — '— 



k 



it followetti, but to eAiile in the Jlesh is neeJ/ut for t/ou. 
Let God iben lead ua fonli from the body, wlieu He will. 
Uur body too might hv suid to bv a pri»OR, not because 
llini i» n prisou which God hatli made, but because it is 
under puniKbuiciit uod liable to ilcitlli. Ftir there arc two 
things to be considered in our budj', God's uorkmautihip^ 
and the punishment it lias deserved. All this formi staluro, 
gait, well-ordered uiembtrH, nil the arranjjenieiit of the seuaes, 
!<ight, hearing, sinell, taste, touch, all (his framework, and 
intricacy of n-oikinaiiship, could not have been made, sure 
by God, Who made all things in heaven and eartJi, abore 
and below, visible and inrisiblc. Whnl is there in it tliat 
is a puniidimunt to us? That the f1e«h is subject to cor- 
ruption, that it is frail, lliat it is mortal, that it is needy; 
this will not be so in our reward. For the body will not 
cease to be a body when it rises. But what will not be 
then ? Corruption, For this corruptible shall put on in- 1 Cur, 
corruption. If then the flesh be a prison to llie«, it is nut ' ' 
ihe body that is (hy prison, but ihe corruption of thy body. 
For God niudi! thy buily gi>od, for H« is good: corruption 
he introduced in His justicv, because He is Judge : (he ono 
thou ha.it in ilie way of goodness, (be other in the way of 
punishment. Pirhaps then he meant by, Briny my soul 
out of prison, bring my soul out of corruption. If thus we 
understand it, it is no blasphemy, the meaning is consistent. 
19. lastly, brethren, as I think, ho meant this; Briit'j my 
$ohI out 0/ prison, bring it out of slraitucss. For to one 
who r^oicelli, evtiii a. prison is wide ; to one in sorrow, a field 
is strait. I'herefore praycth he to be brought out of slruit- 
newt. For though in hope he have enlargement, yet in 
reality at present he is straitened. Iii>ien to Hie sirai(« of 
the ApOKtIc : / Aari no rest in my spirit, saith he, bacause 
I fuund not Titus my brolptfr. In another pluce: Who it 
xcefik, and I am not ufakf nho is offeivhd, and I bum 
not? Hut he who was both weak and burning, was uut lie 
under pimishment and in prison. But thexe pmiishmunt* 
through loTO produce a crown. Wherefore he saith again, 
There remmineth for me a crmvn of ri'jkteotwtess, which the 




378 CoH/earion, in future btiis, ofprahe, not tin, 

PsAi.M L'trd, the righteoua Judge, shall pay me at that day. 
^'"'"' llfn-lo pcrtainctli, Brinij my amU out of prison, that 1 7Wiy 
„ con/ess Ttty Same. When now it !>a» been brought forth 

from coTTUplion, whai balh it (o confess? There are no 
(tills ihcrc, hut itierc aro praises. But confession in uiider- 
stood in iwo tteiiiieM, of our itinK, and of (iott'a praise. Con- 
fession of our sins is tretl known ; so well known lo all 
the people, ihni whenever thev hear ihc name of confession 
in the Lesouiis, whether it ix m\A in praine or of sin, ibeir 
fisw fly to tbeir breasts. The name of confession then is 
well known in regard of sins, let us seek for confession of 
praise. Where ilo we find it? Thou hiist in Scripture, 
BmIu*. And thou shnlt say in eonfeaaion. All the works of the Lord 
2]| ' are ezi-eedinrf good. Here then confciuion ia of praise. 
Elsewhere the Lord Himself sailh, / nuif&sa lo 7'Aee, 
Father, Lord o/ heaven and earth, Wliai <lid He confess? 
Could it be sins? So ihen Chrisl's confession was praise. 
Hear fnrtlier Hi» praise of the Fnther: Becauae Thou kaat 
hid these lAinfja from the wise and prudent, and hast rv- 
tvatrd them unto bahes. Since then after these straiietiings 
of comipUon we shall dwell in the house of God, our whole 
life will he nothing sKve pniisc of God. It has often already 
been set forth to you, that w-hen need depaneib, all works 
of need come lo an end, for there we shall hare nought 
to do. I say not dajr and ni^ht, for there n no night there, 
but all the day, «ince it is one day, we shall have nought 
10 do there, save to piaiHe Him Whom we love, becaiiBe 
then we shall also sec Him. Now we long for Him Whom 

Iwu see not, and praiw? Tliin; then, when wo see Him Whom 
we love, how shall we praise Him? There will be praiite 
vrithoat end, because there will be love withont end. Since 
then thus we shall be employed there, thorcforr, bring my 
»om/ ottl of prison, fhal it may give ihank* ta Thy Name. 
P*j)4,4. For, blessed are they that dwell in Thy houae, for they shall 
lie nlu-ay praising Thee. Now the prison hinderelh, because 
the eorruplihle boity treigheth dou-n the soul. It is not 
the bodj- that ncigheth down the soul, (for then too we 
shiill have the body.) hut the corruptible body. It is not 
llie body then that maketh the prison, hut ihe eorruplion. 
Bring my soul out of prison, that it may give thanks to Thy 



David a lyp" of ChrUl. 279 

Nanw. Noir the words which follow seem lo <;on>c from v»«, 
the Head, our Lord Jvsus ClirUt. And tliey art! tliu samo — h— 
•s yvKtvrday's last wor<U, YcsivrtliijV lai^l words, if ye 
reiiicinbcr, were, / am aJone, until 1 pass ODer. And here 
what are ihe laat words ? TAe rif/hieovs shaK suslcun me, 
vHtil tkou reeotnpetue me. 



PSALM CXLIII. Lat. 

CXLII, 

J Srrmon la the Ptople. 

1. Of the Psalm which we have chantud, I will speak to 
you, beloved, what the Lord shall gire me. Yetsterdiiy wo 
treated of a shorter Psalm, but thu k-tigth of time gave us 
opportunity for §aying much even nn few verees: now, 
since the Psalm is lonj;er, we ought not lo delay xo long on 
eacti Kvvvrat rcrsc, lest perchance the I>onl grant us not the 
power lo go llirouf^h thi? whole. 

2. The title of the Psalm is, I'o David Aiimie(f, teheti hi»3Siua. 
ton ttvM purnuttty him. We know from the Books of Kings '*" 
that this happened: that Absalom arose in hoitlility to 

bis father i that he waged against him not only civil, but 
even domeslie war: that David, not evilly despairing, but 
reverently humbled, received the discipline at Ihu Lord's h unci, 
endured the medicine, not returning evil for evil; but had a 
heart prepared to follow (he Lorxl's wilK Tims praiseworthy 
was that David: but we must recognise here another David, 
truly * strong in hand,' which is the explimalioii of David, 
even our Lord Jesus Cbri»i. For all those events of past 
time were figures of things lo come ; nor needs it long time 
to commend lo you, what ye have oftt-n heard, and very 
veil rvinemher. Let its seek then in Ibis Psalm our Lord 
and Saviour Jesus Christ, announcing llimitelf beforehand 
in His prophecvi and foretelling what should happen at (bis 
time by tilings which were done long ago, For He Himself 
foretold Himself in the Prophets: for He is the Word of 
God. Xur did they say ought of this kind, save when filled 
with the Word of God. They announced then Christ, being 
filled with Christ, they went before Him about to conic, and 
lie ilesvrled nut litem going before. Let us leam then how 




580 Cki ul horn m Sion, yet the Founder of Sion. 
P'Ahn Chrirt tno was persecuted by Hia son : lor sons He had 



CXI.III 

Mall. 11 



8. 



of «lii>m lip scnK), T/ir children of the bride /anl ttol uhUe 
10 the bridei/mom »> with Ihem : but whrti ike bridetfrmtn is 

tnlri-u oirnii from Ihem, Ihi'n »haU Ihv chiidren vf the 
briihijroom /a*l. The hoii* nf the liiule);ri)oiii Uiea are the 
AposilcB, and the persectilor among these was Judas the 
devil. In this Psalm ihcn Clirist is about to forctel His 
FttKMon : lel U» lixlcn. 

3. Bnl we a^ain call your aUenliou, beloved, to this, not 
as teaching jou what re knon' not, but rominiting yuu of 
wliiit ye tiiiow, t)i:it our [.ord Jcmis Christ ix llii- Head of 
lTiiu.9, His JJody, Ihat Hu is the one Mediator between God and 
R.> 12 fc", ffte Man Jexiti, bora of a \'ir(iin, as it weve in solttiidc, 
'^■f- ax wc have lu'iiril in l)ie Ili-v«lalion. In xnlituilu', ax I 
tnaiDo, ibiuk, because He alone has been so bora. Him did thai 
nK a woman bi^ur, to rtile the iialioit* with a rod of iron ; and 
the woman is Ihe ancient eity of God, of which is said in the 
P».87, IViilm, Gtnrioag Ibingt are t/token of thee, Ihou city of God. 
This city bnth its beginning evm from Abel, as the evil 
city hulh ffora Cain, 'lliat then is the anciunl city of God, 
cwr enduring earth, hofjing for heaven, which is also 
called Jertisidem and Sinn. Trnly of One boni in Sinn and 
yet Founder of Sion itself in said in another Psalm, AVoji, 
My Mothtr, a man thall nay. What man? And a man 
icitu born in Arr, and flitniuff Ihe Afwft High hath founded 
her. In short, in Sion He was made Man, but as Mau 
He watt made humble, and He also, llie Most High, founded 
that city in which Ho was made Man. Therefore was that 
Ber. 19, <*'on)3n also clothed trilh the sun, even nilh the Sun of 
'• Rig hie outness, Whom the wicked know not; who shall say 

in the end, 7Jierf/i>r« hrive ue erred from the u-ay of truth, 
and Ihe IJyhl of Rii/hleouHnena hath not Khone untu us, and 
Ihtt Son of RighleoNttie»s was not upon m«. 'i'bere is then 
a Sun of Ki|;lite«iiMieKii, whicli shineth nut on the wicked. 
Hati.A, Vet the sun of this world lie maketh to rise on the evil 
and ihu good. Therefore was she both clothed wiih' the 
sun, and bore in her womb a male child, being iiboul to 
bring forth. He it was that both buiUlelh Sion, and is 
bora in Sion; and thai Motnan, the City of God, was pro- 
tected by His Light, with Whofl« Flush she was ))rt-j{nanL 




CAmt and Uh Membert on*; He mffereUt in Ih^t. 281 

Rightly too had she the moon under her fatil, becaiiHc by Vkh. 
virtue sbv trampled under Toot the mortality of flt;»h which — '■ — 
Wiixeth iiDil ivaiieth. 

Till' Lord Jesus Christ then is both Htiad aitd Body ; for 
He willed to speak in tis, Who doi(;in;d to die for us; lie 
halh loadc un His uii-mlii^iH. Sotuetiiin'.'i th<;ii He Kpcakcth 
in the jiersou of His uit;mht;rs, sonieiitucs in Hia own person, 
M OUT Head. lie hatli sonicwbul which Uc can say without 
us, wu noiigtit which H'c call Miy iviihcmt Him. The Apostlo 
sailh, null I may Jill up it/tal is lacking of f fie afflictions o/' 
Chriiff, ill mifJteHft. TJiat J mug JiU »p, he »aith, what iiCoX. I, 
lacking of ihf aJftiiiiuHn, not mine own, but f AWiv/'t, in iho ' 
flesh, no loiit;i-r Christ's, but mine. Christ, taith he, slill 
sulfcrcth affliction, not in IJis otvn Flesh, wherein He hath 
u^cundcd into heaven, but in my Hcish, which yet toileth on 
earth. Chrim, saith he, sufTcrcili affliction in my flesh: for 
il i» no loit(/er / that Uve, but ChriM Uivlk in me. Did (•■i- 9, 
not Christ Himself Miffer affliction in His nu-nibcrs ton, 
that is, in I^is fuithfid onen, Saul upon earth could not 
(WraeciUo Christ seated in heaven. Finally, he openly 
BSUelb this forth in a (erlain place, and saitli. An Ihe hodg in 
one and huift mitiiy members, and all llie members of ihe 
bodjf, being many, are one body, so alto ia Christ. He saith 
nol, 'so also Ik Chrisi' and His Body,' bui 'as there is one 
hotly and many members, so also is Christ.' The whole 
Iben is Chri»i. And because the whole i» Christ, therefore 
dnth the Head call from heaven, Saul, Saul, why perseculest acu 9, 
thou Me. Remember this, and commit lo your memory, ' 
and keep it entirely fixed then-, us children of the Church'* 
training and of the Catholic Faith, that ye may percfive 
Christ to be the Head and llody, aild the same Christ to bo 
also tlic- Word of God, the Only-bcgollen, equal lo tiM) 
Father, and so may see how great is Ibe Grace whereby ya 
pi^aia to God) ihat He has willed to be one with uit, Who is 
one with ihe Father. How, one with the FatlierJ / and 
Ihe father are one. How, one with Hsf He taith «o/,,)ohnlO, 
says the Apostle, Unto givds, a.% nj many, but as of one,^^' 
Jttd to 'riiy Seed, IVhich is Christ. But some one will gay, 
* If Christ be the seed of Abraham, are we so also?' Kemember 

* lioni* Mh. nwl, ll> *l Chrlili) to >lia b Cbrlit'*. L «. ChibC'i Bod;. 






JudaM a type offaUe Itrelhren, 
r«»i.w liiat Chrigt is Abraham's Seed; and iiccordiiigly, if we also 




h 



'■ are tlie seed of Ahrntiain, wo iiIsd nre Ciirial. A» there is one 
b/ji/i/ and many members, so alim i.» CItritl. Am), a* many of 
you nit hate been l/aplized into Cbrixl, have pHl on Christ. 
Now Christ is ihe Sew! of Ahraham; nor can we gaitiMV ihc 
cl««r words of the Apostle, Thy Seed, lehich is Clirixt. See 

(■■I- 3, noM' vfaal he snith lo us, If ye be ChritCn, then are ye 
I 'aiiiini- AhrahatrCs seed. Great then is thai mystery', they twain 

^""'""•■xhall be onr.flfxh. Great ^ siiUli ihe Apc»tll«, tx this mystery ; 

24. but I speak concernifty Christ and the Church. Christ and 

gj" ' thf Church arc two in one flesh. The lte« yc inurt refer 
lo tin: wtdvtiesK npart of IIik Majesty from ux. For we are 

Jobn l| not altio Ihe Word; we are not also God in Ihe beyinnitty 
with Ood: we are uol also He by Whom alt things trvnr 
madt-. He unmcth lo thi! Flcxh, and Ihvre Christ is both 
Himself and we. Let us not wonder then i» tho Pt^alms: 
ior [Ic suith mnny things in (he character of the llcud, 
many in tin; clmruftrr iif the nifnihers, and He so spt*aketh, 
M though their whole were one person. Nor wonder thou 
that tliere are two in oni; voice, if ihiiro he two in one ftvsh, 

4. Jmlas is the son of the Hrideifvoom persecuting; the 
BrideRTuom. Did this merely happen then, or was it set 
forth hcfiirehund as a pattern of what was to come P For 
the Chitrch was destined to endure many falsa brelhien, so 
that slill ami even unto the end that liridegrooni is pcrse- 

P4.8S, cui«d hy His son. For if an rnemy had npfiraidcd iwc, 
verily I should haee borne it, saitli lie ; and if be uho hated 
me had spoken great things over ine, tvrily J should bane 
hid my»elf frtmi him. Who is ihc enemy f who Is he that 
hated me ? lit; who saith, ' Who is Christ ? Christ was a 
man : He neither could five, when He s\ illetl lo live, and He 
died,* say Ihey, ' against His will; conquered, vructlied, 
slain.' ITiey are encraics who say snch things as lliis. 
*Be is an open enemy,' ftailh Christ; 'he hateth Me; be 
openly declaroih his hostility lo Me ; him it is easy either to 
bear or to shun. What do I with AliKitlum ? what do I with 
Judas? what with false brethren? what with eril sons, who 
yet are sons, who do not against us blaspheme Christ, but 
with uit worship Him, and in us persecute Him Y Of theso 
He goeth on to apeak in the same Pulni. Another it waa 



h 



slain.' : 
*Be is at 

L openly de 
bear or tu 
Judas? n 
yet are si 
with uit w 
He goeth 




HHIF Trtie rigbltoHsneu, God's, not twr own. S83 

tm»y to bear, him who hated tnv, or else to hide mytc\{ from Van. 

him. For tJioti hidviil thyself froiii a Paj^an, by eulcriii); the ^^— 

Church. But whtn there aliw thoti riii(ii;st what ihou ftari^fit, 
what good to neck whtire to hide ihjself? Lamly, that vry 
same Apostle, who groaneth in ptriU among fal»e bretkTeH,'iCot,\ i, 
Miiti, KtthoHl tarre JiffbliHi/s, tcHhitt tccrt /vnrn. If thenjcor.? 
he who bated me hnd tpaken great lhing» oner ttie, reriig J ^' 
Aouid hate hid mg^eif from him : but tftOH, moH of one 
tnind^^f one mind, he eaith, an ihou^h one in ChriBt. The 
Church then halb what to Ix-.ir wiihoiit, what to groan over 
within: yet it is to consider both those withwit and thom 
within, enemies; thoso without more easily to be shunoed, 
tlKifie niihin with more dilliculiy to be hurne. 

b. \x\ then oar Lord speali ; let Christ with us, whole 
Cbrisl, S]>cak. Lord, hear mg pragffr,receiee triM Thine ears nr. i. 
my enln-atg. ' Hi-ar' and 'rufcive with Mnt' are the same 
ibtng, ItisrepetitioniilisconfinnatioD. InThg truth hear m«, 
in "Pig righteoMXHCs*. Take it not without emphasis when it 
irt said, in Thg rii/hfeouiueM. For it is a comiiirodatioD of 
KTSce, thai none of iis think bis righteousness his own. For 
this is the righteousness of God, which God hath given thee 
to |>OK«L'Mt. For what Haith the Apostle of llieui, who would 
hoast of their own righteousness: J bear them tritfieiu,^<m.\9, 
saith he, that theg have a zeal of Ood. Spvukiiig of the ' 
Jvws, h<; KHitli, Iht^ hiii-e a zwd a/ Cod, but not according to 
knoudedge. What is, not according to knoifftedgef For 
what knowledge dost thou commend as useful } Is it that 
which, when it is slonv, pulTeth up, which, uhIcks it bo 
iiccom[Mnied with charity, edifli^h not? Verily notthis: but 
the knowledge which is the companion of charity, the 
Miistnifts of humilit)'. See whether it be this: 'ITteg have a 
teal of God, saith he, but not according to kaotrMge. Let 
him expound to us whal knowledge he nii'aiif ih : theg, being Bovbio, 
ignorant of the righlvoiMnetiH of God, and going about to 
ettahtitk their own righteownens, have not submitted Ihem- 
telve* to Ibe righleoutnevi of God. Who then art" they who 
go about to mlahiith their otcn righteou-itieta 'f They who 
impute to themselves whatever thuy have done well; what- 
ever ill, to God; entirely iwrrersply. Ilien only will they 
he right, when they have changed this. Thou art perveroe, 




i5 




I 



w 



I 

I 



984 ^one righteous in God's *ight. 



PsAiH becaiiw thou impulcst what ihoii hast done ill lo God, what 

''"'"well til ihjscif: lliciii wilt be right, wht-ii thou iiiiptiteHt what 
thou hast done ill to thvself, what well to God. For ihou 
nouldust not from being ungodly live righieoiisly, save by 
' Bom. 4,l)ar)ii)|; been justified by Him IVho junlifielh the ungodly. 
Therefore he saith, Hear me in Thy truth, in Thy righltoHS- 

V'ml 3, Nc««r, DOt in ininc own ; that I may he found in Hint, not 
having mine own ri-jhleuufiiiF/i*, trkich in of the liiir, but 
that iehich is nf faith. Behold, in Thy ri<jhleousne»!i hear 
me. For nlion I look upon inysftlf, nuiight elite do I find 
mine own, save sin. 

m.s. 6, And enl^ not into Judgment with Thy servant. Who 
are nllling to enter into judgment with Him, save they who, 
Imnij ignorant of the rvjhli-ousni-im 'if Qod, lyt abimt lo 

Ida. 88, talaUish their own f Wherefore have tee ffuted, and Thou 
host not seon ; wherefore hare we <\i^icled our sou/a, and 
Thou liiki'tt nr> knouled/je f As though tlipy would say, ' Wc 
hiire doiu^ what Thou hast commanded, whfrttfure doKlThou 
not render to us whut Thou bast promised V Uod an- 
swcrelh lh«c: 1 will give to ihcc to rcccivo what I bavo 
promixcd: 1 linvc given thee that thou shoiildest <lo that 
whereby thou mayesi receive. Finally, to such proud ones 

J«.», the Prophet spcaketh ; ft'herefore will i/c ptetvi M'tVA Mfft 
ye tmve all transyreased ayainst Me, saith the Lord. Why 
will ye enter into judgment with Mc, and recount your own 
rigbtcoiiMieo^s ? Recount your righteouKucKses ; 1 know 
your w i eke dn 08801*. How itliall I tht-ro approve righteouiinex!!, 
where 1 shall cundemn pride? Rightly saitb that humble 

Mst.li, one in tlie Body of Christ, leaning on hia Head, for He 
is jneek and lowly in heart. Enter nut into judgment with 
Thy servant. Let u» not stiiw together, I desire uot to 
plead with Tliee, ku tliut to KOt forth my righteousness 'Iliou 
convict iiiti of mine initjnity: enler not into judyjnent 
with Thy avrvant. Wherefore this t wherefore fcareth he t 
Fur hefure Thee every mie living shall not be Justified, 
Every one living ; living, that is. hure, living in the flesh, 
living in expectation of death; born a man; deriving hia 
life of man ; sprung from Adam, a living Adam ; «vcry one 
thus living may perhaps he justified before himself, but ni>l 
before lliee. How before hiniKdl"? By plesMng himself, 




^^ Et«» Apoititi bidden to pray for forgitiMest. 285 

(tUpltiaftiDK Thee: but, brfare 7%m erety one Httntf tliail Vm. 
not bff jtislified. ICiitcr noi Uieii into jiidgroc-ni wiiJi roe, -^ — 

Lord m^ Gixl. How Miuight sovier I acein (o iiivkuU, 
Thou bringeftl forth a nlandard from T)iy storc-houM, Thou 
fiUost in« to it, and I am found crooked. Kntcr nol into 
judffmeni with Thy Kervant. Wtll is it said, u-tth Thg 
termnt. Il is unnortby of Thee to enter into jiidj^tneot 
wilh Tliy ocrvanl, or vvcii with Tby friend; for Thou 
^vouIdc>.t not say, / satf unto yow. My /rieadty Iiadet not Tlioti Mui. 5, 
Thyself made tbem of ^cTvants to become frieuds. Ttiougli ' 
Thou callcst me fneii<), I coiifeNs myself a sorvaBL I nwd 

Thy pity ; I return from running fnim Tliuv ; I seek peace. 
/ am not tuorthtf to be caltfd 7% aoti. Enter not I'n/o Lukrift, 
judgment witli Thy tfrtMittl, for in Thy tight etvry one ' 
liring shall nut be juslijicd. Jndye none blenwd before hi* Ecelua. 
death: no one living whatever. What of the rani« them-^' 
MOltFcs, what of the ApoNtte* theniscKcs, of who&e offspring 
it is said, Brimj thu young of tamt unto the Lord f Of 
ibesc is Paul, who callcth not bimKulf perfect, noi a$ though 

1 had already attained, either were already perfect. 
Finally, brethren, thai ye may perceive it at once, they 
loamt to pray what wc pray : to them wiut giren the pattern 

of prayer by lln; hearenly Counsellor. After Ihi* mawN^r, MuLfi, 
saith Me, pray ye. And have scl down certain things ftrst,*' 
He laid down iliis too to l>e fnid by our rarnn, the leaders of the 
ftheef), the chief members of the Shepherd and ttalhurer' of Con- 
ihe one flock ; even they learnt to say, Forgive tu our debts, ^^i,'' 
as we loo/orffiKT our debtors. They suid not, ' Thanks be to !?"*• 
Thee, Who bant forgiven ua our debts, as we too forgive ourugtarN. 
debtors,' but, ' Forgive, as wc forgive.' But surely the faJlh- J^"jJ^ 
ful prayed then, surely the AjKwlIes prayeil Uicn, for this'**. 12. 
liord'a Prayer nas givt^n rather to Uio laithfiil. If thoHu 
debts only were meant which are forgiven by Baptism, it 
would befit calcclunncns rather to aay, Forgive wt our debts. 
1a.-1 tlic ApoNtles then uny, yeu let them say, Forgive us our 
debts, at «* too forgive our debtors. And when it is said to 
Ibem, ' Wherefore say ye ihiti ? what are your debts f ' let 
them answer, for t'n ITiy sight eeery one livtny shall not be 
justified. 

7. For the enemy buth persecuted my soul : he hath rtt. X 



M 



286 



Chrut divd, the iMHocentfor ike guilly. 



OA.», 



P«j.LM humbted my U/e on the earlh. Here we speak, here our 

'^ "' " U cad gpcukcth for uit: /or the vnemy hath perMXuled my 
soul. Maniftrstly bulli tb<- iloril [)i;r»t.'CUU:(l ihe iSoul of 
Chriflt and Juda§ the Soul or bis Masler: and now too the 
samo <lcvil rvinaiiiclli to persecute tlio Body of Clirist, and 
»ne JtidutL i^uceci^delh uuotlivr. Tlierc luckutli not iIil-ii of 
wboui the Hod)' too luuy say, For the enemy hath perae- 
cttted my tout: he hath humbled my U/e oh the earth. 
lie halh humbkd, suith hv, my life on the earth. In 

V».b7. another place it is «aid, Thi^y botced down my aoal. For 
what doth each one who pcTbi^culcth ns cndoavour save to 
make ii» alKindoii our h<-avt'iily ho)>i!, and savour of llie 
earth, yield to our persecutor, aiii) love earthly lhiof[sf 
They iDdccd, (u far as in tliGm lies, do this : yet let uut this 
bel'.-ill lis tu wlioiH it IN Kiiid, // yp thra be riteti irilh Cliritt, 
Keek thi/se Ihinyg which are aboee, where Chrut tUteth on 
the rii/hl hand of God. Seek those things which arc ahovv, 
not ihone wliitli are oil t-arili, /or ye am dead. For in 
Goa'a siyhl every one living shall not be Jmtijied. They 
then, cillicr opeiily ra};iiifc, ur secreliy laying Hnarcx, «i^- 
deavour to bring our life to the earih. Against them let us 
watch ; that we may be able to say. Our eonveraalioR ia in 
heaven. The enemy, satth he, kalk humbled my life upon 
earlh. 

8. They hare laid me in dark places, an the dead of the 
world. Tliiit ye he«r more readily from the Head; this 
ye perceive more readily in tlie H»iid. For Ho died iiidvvd 
for us, yet was He not oqe of the dead of the world. For 
who are the dead 0/ the world f And ho»' was not He one 
i)f the dead of the worlds The deiul if iha uiirld aro those 
who have died of their own desert, receiving the reward of 
iniqiuiy, di-riving deiuh from tbo sin truusmissod to ihi'm; 

IVGl,A.acv<>rdiiig a^ it is Naid, For t wa* conveirud in iniquity, and 
in sin did my mother cherish me in her womb. IJut He 
came by a Virgin, taking tu Him Flesh pure itself, purily- 
ing others. But they who thought Uini a sinner, looked on 
Hiiu OS one of the dead 0/ the worlrl. But He, Who said 
in another I'salui, / paid them the things that I nener took, 
and Who said in the (lospel, Behold^ the priuce of this world 
comelh, the caplaia of death, the pvrsuudcr to evil deeds, the 



PhU.s, 
10. 



John M 
30. SI. 




1^ We too tifere partakffTM of Ilk Sufferingt. 287 

executor of punisbmeut, saitb, lieh<3td he cometk, and shall Vpr. 
Jind ttolhing in Me. What U, s/iall Jiiid noHiiHi/ tu Me ? *' 
No fiialt, nothing Tur which I might to die. But thai alt, 
Ktiilh Wn, may kitnw l/iat I da the will af ,1/y Falhi-r, arise, 
let fu go hence. In dying, aaith He, I do the witl or Mjr 
Father, but I am not deserving of death. Nought hiive 
I ddiiij wherefore I should die, yet is it Mine own doiuf{ 
tliat 1 die, tliat by the death of an innocent One, th«y taixj 
be freed who had n lierefore they should die. They tel me 
in dnrk plnvei, am though in Hjuhis, a* tlioogh in ihe U>mb, 
as though in His very Passion, a» the dead of the teortd, 
even Him lliey set. Who saiih, / nm become like one ihatV*-3», 
hnlA no help, /me among Ihe dead. What is,/rcfff When;- 
(ore, Jive ? Because eeerg one thai doelh sin is the servant Jo\m 8, 
of sin. Finally, Uc would not free from bonds, were IIo^*' 
not free from bonds Himxelf. lie. Himself fnx-, »lew death, 
bound bondage, hftd captivity captive, and l/ieg set Him iM 
dark places as the dead of Ihe world. 

8. And My Spirit teit/iin me, saitb He, suffered ireariiiess, *«r. f. 
Rumombert Mg soul i* exceeding xorrowfut, ci-en unto detilh. Mu.yi, 
Here wc «ee one voice. Do we not see plainly the transition^' 
from tlie Head lo Ihe members, from the members to lite 
lloadf My Spirit trithin Me, Kaith He, hatk suffered 
weariness. Here we rucogniKO, My noul w crcepding 
sorroafal, evtH unto death. But we too were there. Fur 
Ho transfigured in Himself the body of our humilialioHfVBLa, 
thai it may lie fashioned like unla the flotlg of His glory: ' 
and Mir old man is crtia/itrd with Him. Mij heart in ,I/r Rom. G, 
it troubled. In Me, He saith, not in others. For they* 
forsook Me, they who had ehing to Me k-fl Mi.-, and l>eeuu«e 
they *au' Me die, they tbuugbt that I was somewhat eUe, 
and were beaten by the thief, who believed, when (hey 
failed. 

10. Then he gouK to ihc members. / haee called lo mindnr- 6. 
Ihe days of old. Did Ho call to mind the days of old, 
by Wtiom every day was made f No, but the body speakclh, 
each one who has been jti!ilified by His griieei who dwelleth 
in Him in love and devout humility, spcakcth and saith, 
/ hat'e called to mind Ihe dayt of old, I htii>e medilafed 
vpon all Thy nvrks: plainly because Thou liasl made all 





S86 



Oar good aurrlu, GoeC* wori in u». 



<!«iiir. 



Bem.lO. 
3. 



Eph. a, 

9. 10. 



things good, ani] nothing would hara fHood fast, which wus 
not c»t«l>Ii«hecl h_v Tlico. Thy creation is made a spectacle 
unic) uie : I have sought in ihc work the Artificer, in nil ihtt 
iit made the Maker. Wlierefurc tliis, to what purpose 
tbUt savu that he might uudersiand, iluit wliuluvcr there 
waa of good in hiniMcIf was made by Him; lest, being 
i^nofiitt of the rigltlmtttUfSK of God, and going about 
io aslahiUk his own rishlcnnsftesK, he should not ttibmit 
hinuetf to the righleottuHfii of God: that those wonis 
abovL-, in Thy Truth and in Thy Righleimmeas, niiglit »uil 
him ? Ill all tlie urorkit of God then, and in inoditatiou on 
all the irorka of God, he introducvth grace, be commendeih 
grace, \iv bo<iMleth that ho hatii found grace, i)ie grace 
wheruby we arc saved without (irice ; for withixit price wo 
arc iiiivvd. XVhy boastcst thou of thine oirn rights on sneflf i 
why lillcst thou up ihysolf, being ignorant of the righteouanena 
of Qodf Perchance thou guvcst sumcwhat to be aavtd ? 
What f^Tcsl tliuu to be made a iiuin f Look back then 
upon iho Kramer of thy life, the Author of tby siiliitluucv, of 
thy righteousness, and of thy sab-ation : meditate upon the 
u'orka I'f Ilia hands, lor the rightcoiisDcsK too » hicb is in 
ihec, thou wilt fnid to pertain to His hand. Hear tho 
ApoRtlt- teaching line this, not nf icorks, he xaith, U-st any 
should boaat. Have we no good works? I^ainly »e have: 
but see what follows; for ow are ilia workmanahifi, snith 
he. ft'c arc Uta uorkmanahip : perh.ipN in thus speaking of 
workmanship, he mtant to mention (he n.iiurc whereby wo 
arc men ? Evidently not: he wiw speaking of works, A'o/, 
saiih he, of uorka, leal any should boml. But lot us not 
make conjecttires; let the text go no, fur uv are Wa uork- 
manshi}!, created iii Christ Jesus unto good ttrrrAa. Think 
not then that thou thysolT doest any thing, sai-c in so far aa 
thou art evil. I'um thee from ihinu own work, to Hin work 
Who made ihcc; He fiudiioneth ibee, and let Him refashion 
what He had fashioned, and thou hast destroyed. For that 
ihou art. He halh wrought j thai ihou art good, if good ibuu 
art, He workelh. fVark out your own aalvadon, saith tlie 
ApoNtle, wi'h /MJr and l/embling. If we do work uut our 
own salvation, when:forc with fear, wherefore with Ircmbling, 
wlun what we work is in our own power? Hear wherefore 




Out touU nrtd io be veaUreA by GotPi grace. 888 

with fear and Iremhliiig: for it i» Caif that workcl/i in t/ou t«b, 
bfilh Ifj will anii Io do, of Hit good pienxiire. Tlicrt^fure — '-^ 
ififh fear and ttemHing, that it may <Ielij{ht uur Maker Io 
work in the lowly valley. For ho dotli lie u ork, as il werct 
in thut uliich is caM down, Wlio Jiidgelk <tmon<f IhcVt-Wa, 
nati/riw, and repairelh that tthtch hath /atlen. I haee ' 
meditnlfd on the irorks of Thine handi. I have bcod tlicn 
and luokt^d into Thy works, ihal nothing good can iht-rc b» 
in us iitdeKN ti bo wroii};lit by Tlitrv, Who hiii<l made iin. 

11. And what did I wht-n I «»w rhat erei't/ good gift andiitm.i? 
energ per/icl gift t* from nbtite, and eoiiu-th down from Ihit ' 
Ffitlicr of lig/itf, teilh WAwiB is no variahleness, tieilher 
xhadim- of turning'^ When I «aw ihis, ! turned mo from 
the evil work whicii I had wrought in uiynelf. iiud / xtn-tched -*i. H- 
forth vnj hniidn uttio Thar. J s/relched forth, sailh he, iwy 
hands Io Tliee : mij souHx nx a land without miler to Thee. 
Kuin upon mr, saith he, to bring forlb rrom mc good fruit. 

For (he Lord nhatl give sweet nea, that our taud mag give her P,. gb, 
fruit. I hiire stretched forth tny Itnndt Io Thie; nig tout is aa '*" 
a tand nitlioiil iritter, not to mv, but, to Thee. I can lhir§t 
for Thee, I cannot water myself. Mg soul ik iu a tand 
wiltuiul unftrr to Thee ; for, mg soul is athittt for the Uring p,, (j, 
Ood. When xhalt I come to Him, sav« when lie halh^ 
come to me I Mg soul is athirst for Ike firing Cod; for, 
mg sou/ is as <i land irilhoiil uoler to Thee. The sea 
aboiindi^Lh, lloodt^h, i* full, flowi'th: but it i.s biltcr. The 
vfalcr is separated, my dry soul halh appeared: water it, forOvo.iA 
my soul is as a land irilhonl u nter Io Thrv. 

12. S/u-eilitg heiir me, I.ord. For what need of delay to*«r. 7. 
infiantc my thirst, when already I (hirst so eagerly i Thou 
didst dt'Iay llie rain, that I mi(;lit drink and imbibe, not 
reject, Thy infioning. if then Thou didst for Ihis cause 
drluy, now giv« ; for, trty soul i-i as a Innd wittioni water la 
Thte. Speedilg hear me, O Lord: mg spirit hath failed. 

Let 'I'hy Spirit fdl me, for my spirit halh failed me. This 
is Ihe reason why Thou whouldesi speedily hear me, beeausc 
my spirit hath fiiled we. I urn now bixome poor in spirit, Mnit 8, 
make I'hou me blessed in the kingdom of hearen. For he'* 
in whom his own spirit lireth, is proud, is pulled up MJih 
hU own ftpiiit against God. Let thai happen in him to his 

VOt- VI. V 





900 GvtP» Face turned from Ike proud: and to Ihcy purith. 

PnLt.il good which clsewlmrc is (vrilten, 'I'hou sUall lake atnty tkcir 

p- '' "-' spiril, and they shall fail, and be turned to Ihrrir dual; Uiat 

W. 'llicy may confi-NK, niiil »Ay, Remtfrnhtir that we are but dusi, 

f^ "*' But wlmn they have said, Hemember that %te are but dust, 

then let ihciD say, my soui is as a land icithout water to 

Tfiee. For what h so much a land withmit water, as dust ? But 

do Thou xpeedUff bear me, O God, rain on me, strenjithcn 

mc, thnt I be nol dust which the wind drieeth away from the 

P*-K*-/ace ttf the earth. Speedilt/ hear me, O God; my npiril Itath 

failed: let uot my need suffvr loiiscr dolay. I'hoit ha§t taken 

away my H)>irit, thai I itii(;ht fuil, «nd bu turned to dusl, and 

Bay milo Thcf, «»y soul is as a land without water to Thtv: 

Pr.lOt.do Thou also what followcth in that Psaltn, Thou shall wnd 

forth Thy Spirit, and they ihall be crealfd, and Thou shall 

3Ciir.6, renew the face of the earth. If any one be in Chriit, he it 

'*■ ft near creature; old thing* are paused away: old things 

are passed away in Jiis spiiil, tliey are tuado new in Thy 

Spirit 

13. Turn not Thou amtjf Thy face from tue. Thou 
didst turn il awiiy from mu whi;n proud. For oncv t was 
Pi. 30, Tiill, and ill my ftdneMt I was piilTftd up. Oiico in myfuluetix 
' I said, I shall ni'ver be mored. I said in my ftiltiess, 1 shall 
nol be moved, knowing not Thy Righteousness, and esta- 
blishing mine own ; but Thou, hird, in T'hy Will hojft 
afforded ttrettglh to my beauty. J said in my fulness, 
I shall nol be tnoned, but from Thee came Mhatotor liilncss 
I had. And to prove to me that it was from Thof, 7y-ro« 
didst luni away 7'hy Face from me, and I wn« troubled. 
After this trouble, wherciiito I was eavt, because Thou didst 
Uim away I'hy Face, after tlm weanneitfl uf my .spirit, afu^r 
my heart was tioubled within me, because Tliou didst luni 
away Thy Face, then became I tike a land without icater 
to Thi-e: turn nol Thoa au-ay Thy Face, llioii turneditt 
it away from me whou proud ; give it back to me now i am 
humble. Turn uot ateay Thy Face froin mc, because, if 
llioti turn it away, / shall be like to them that go down into 
the pit. Wliut IK, that <jo <hwn into the pit V When the 
sinner has come into the depth of siu«, be will shew cou- 
teinpt. They ffo doum into the pit, who lose oven eonfcs- 
Pu. to, fiioa ; against which is said, Let not Ihe pit close her mouth 

16. 




r 



oivr me. This Avpih Scripture caDi-tb mosilv n pit, imo V|», 
which (h-jith when r sin»vr hiith come, he xhewelh contempt. ~^ 
W4ial is, lie ihetn-tk contempt 'f He no Ion({cr h«li«vvih in 
Pruvidcnce, or if he do believe, he ihinkcih that he has no 
longer ought lo do witli it. He »etuuh Iwfon? himself 
licence to nn, the reins of iniquity being let loose now 
that he has no hope of pardon. lie soith not, ' I will 
roliini lo Gud that He may rulunt to mc ;' he iK-aietli dqI, 
Turn ])« unto Me, and I will return to you, for having M>l.s, 
come lo th« dvptli of evil, he shcwoth contempt. For from p(.p|„, 
the f/mt/, xailh ihtt wi.sc man, «« l/iough he tivre ifo/, cvn* li.tu*. 
feaion periihelh. Turn not Iken T/itf Face from me, or 
I xhatt lie like them that go ilairu into the pit. 

14. Miike me to hear in the morniHi/ Thy tnerct/, forttt.f. 
in Thee have I hoped. Behold, I am in Ibc night, ;et 
in Tliee hare / hoped, uniil tin; ini<|nilv of tbtt night puK» 
away. For iie harr, as Petor Kailh, a more aure wrd of 
prophecy, trherc'tnlo ye do tcell thai ye take heed, iM UhIo a 
light that nhineth in a dark pUtee, until the day dawn, and 
the day-ilar arite in your hi'arls. Morninif then be callvlh 

the time after the end of the wot)<1, wlten ere shall see whsl 
in this world we belie vc. For, Vw the morttiny Thou shall Pt,t^3, 
hear my ritice; in the moritiny I ttUt stand by Thee, and 
ffose. Make me to hear i« the mominy 'Ihy mercy, for in 
Thee hare J hoped. For if tat hope for that ire see not, Rom. 8, 
then do ve with patience ten it for it. Tlic night rcqiiirDtli *' 
patii.-ii<:e, the da^ will give joy. Make' me lo hear in the 
mominy Thy mtrcy,for in Thee hare I hoped. 

15. But vrh;)l here, until the moniing come? For il is 
not enough lo hope for the morning ; we must do aomi-wbat. 
Why do Homowbati' Uccatise he Haiti) in anothLT I'salru, 

/ nouyht God in the day if my tribulation ; a» H wi:re in P*.iifi. 
the time of niyki 1 uouyht God. How didst thou seek? 
IVHh my handx in the niyhl before flim ; and I wax not 
deceired. God is to be sought with the liAndM in the night. 
What is, trilh the hands f By gootl works. What, brforje 
Him f When Thou doest an alms, do not sound a imm/tet 
brfore thee, and thy Father uhich tveth in »ecrel thai! retcard 
thee. Since llion we must thus ho)>c for the morning, and 
bear this night, and persevere in this patience until the day 

u 2 



H 



9t)2 IVe mutt^five to God, to be aided agauai our enfmiet. 

PsAi^ dawn, wlial iii<;aiiwhil« must wo do here? lest pcrchanco 

^^'-' lliou lliiuli that thou wilt do oiifiht of thyself, wht-rehj- ihou 

maycAt earn to be brought to the morning. Make, known lo 

me, O Ijord, the iiay whrrvin I tuiixl irtilk. Therefore did 

He liiiidlt! thv himii of prophecy, therefore did He sciid the 

' twl Loid in the vcsaci', as it wore, of the flesh. Who shdiihl even 

P». aa, say, My tlmigl/i in dried up {He a potsherd- \Vall< by 

'^- prophecy, walk by the lamp of future things predicli'd, walls 

John 1, by ihe word of God. \f yci ihnu sKe.il not the Word in 

Ihr br^tjinninij, (iod wtlli Girl: walk by the Form of a 

tr-maHt, thou shall bo brought to the Fotm of Gad. Make 

known to mf, O Lord, the way ichcrrin I nhoatd tcalk t 

fur Hiilo Thee hare I lifted up my soul, J hare liflcd it up 

V*- M, to Thee, not against Thee, With Thee is the Fountain itf 

lije : lo Tliee have I lifted up my soul. I have brought it 

aa a vessel lo the Fountain: fill nie, therefore, for unto 

'17ife hare I lifted up my noul. 

rtf. 9. lu. Deliver we from mine enemies, O I^rd,foT unto TItee 

hare I Jted for refuse. 1 wlm once fled from Tbec, now 

flee lo Thee. For Adam fled from the Face of God, and 

hid himself among thv Irces of I'nradiHc, fo that of him was 

JobT^S.^id in the Book of Job, A* a serttuit thai Jlerlh fmm hit 

t.ord, and findelh a shadow. Ho fled from the Face of his 

Lord, and found a shadow ; for he llt^d lo tlie shade among 

the tret-M of Paradise. Woe to him, if he i-oTitintie in the 

Wiad.S, Khnde, lest it be said afterward, All things are paused away 

like a thadaw. Delicer me from mine enemies. I ihhik 

Epb.6, not here of men enemies. tVe *crrslle not against Jtesh 

and blood. Hut against whom f Aijainst principalities, 

ogaiful powers, against the rulers of the world. What 

world ? For he cannot niuttn earth and sky, for they rulo 

not what they have not made. Halern of the world. But 

of what world ? This darkness. What darkuess ? Clearly 

Epb. D, the wicked. For ye tw-ri? sometime ttarknegs, but now 

are ge light in Ihe Lord. The rulers of this world, of this 

dfirkncsH, the rulvrs of the wickvd ; against these ye 

WTCstle. (Jreat is your conflict, not to soo your enemies, 

and yet to conquer. Against the ruk-rN of iIiik world, of 

this darkneft-t, the deril, iliut is, aud his angels; not llie 

John 1, rulers of ihal world, whcn-of is said, Ihe world was made 

iti. 




The peril of unwortAily receiving Christ. W8 

bif Him, but idal worI«l whwrcof is said, Ihe Korld X-mmj v 
Ilim not. Deliivr itn- from mine enemies, O tMrd,for unto -^ 
Thee haee I Jied for refuge. From inijw enemiet^ not from 
JiidaK, bill from hira who filled Judtis. Tlie oiic whom 
1 Get;, I eiiilare; the one whuin I &ee uoi, i li)j;)it. For Ju<luit 
recoiled the sop, and Satan enlcred inio him, that ThatJubnis, 
Darid might iiiiHi.tr pemeciition at tli« hiiiiilM iif liis son. '' 
How man^ Jiidaaes doth Satan fill, unworlhily rt'ceitiii^,' tlie 
sop \o their damnation! For whom ealeth and drinkelh^^ft, 
unuxirlhilt/, Hittlh and drinkoth damiitUiun unto himicelf. ' j 
Nol evil is that whiuti is given, but what is ^aoA i^ gtrvn lu 
ihe evil to damnation. It cannoi be well with him who in 
evil wise laltcth what is good. Tlifiri-fore, Deliver me from 
triinfi enemitis, fur I hitee Jied uiilo Thee for refuge. For 
whither §hould I flee f Whilker »hall I go from Tlig Spirit? Vo, I3fl, 
//' / go Hp into hcatvn, Thou art there ; if I go down to ' 
hell, Thou art tfirrv. Whiii then reniuiiiKth? If I ialm my 
teings as a don, andffg to (he furtheHl parts of Ihe sea : 
that tH, if in hope I dwell in (he end of ihe wurld. For 
thither nhalt Thine hand guiiUf me, and Thg right hand 
bring me. Deliver me from mine enemies, for unto Thee 
have /Jied for refaye, O Lord. 

17. TVfifA me to do Thg wilt, for Thou art my God.nt.io. 
GlorionK confussiuii ! glorious rule ! For Thou, s^aith he, tirl 
my God. To another will I haMen lo b« re-niade, if by 
another I was made. Tliou art my all, for Thou art my 
God. Shall 1 seek a falh«r to gel a» inherilaDce i Thou 
art my God, uot only the Giver of mine inheritancef but 
■ mine Inheritance itself. The Lord it the portion of mine Pt.iO fi. 
inheritauce. Shall I seek a patron, to obtain rodeinption ? 
Thou art my God. Limtly, hiiviiig betm creaie<l, do 1 desire 
to be re-crL-;iti.-d ? Thou nrl my God, ray Off alor, Who baitt 
created m« by Thy Word, and re-created me by Thy \Vord. 
But Thou crvatedst me by Thy Word, remaining God ivjth' 
I'hee : Thou re-createdst me by Thy W^onl, made Flesh for 
our Bakes. Teach Thou me then to do Thy will, far 'Thou 
art my God. If llwa tenth ni»^ not, 1 Hhull do mine own 
will, Aud my God will abandon me. Teach me to do Thy 
Kitt,for Thoa art my God. Teach Thou mr : tor it cannot 
be that Thou art my God, iind jet I am to be mine own 



294 <hir owti duatrts, ill deteTti; good desertt, from Ood. 



VSLIII. 



Ram. 
10,!. 



k 



» 



moslor. Sec how grucu ih comiuended lo lis. Thi« hold 
fast, this drink in, ihis lei none drive out of joiir hfiiiris, lest 
yc have n zeiii of Ood, bat not aceordinij lo kHottltdge; 
Ii"«t, being ignorant 'if //"' riifhtitmsnem of God, and going 
aboHt lo e*labli*h ffOnr oum riifhteouii>iena,ge imhniH not your- 
aeive* to the rigAteousHegs of God. Yc ri'C<>i{Hi''e ihe nords 
of lh« Apostle. Say liieii lhi», Tench me lo do Thy *ciU,foT 
T/ioH art mg God. 

18. T/ty good Spirit, not my had onr. Thy good Spirit 
*hall lead mc into thf right land. I'or my bad spirit liBth 
led me into a crooked land. And whnt hurc I dexerved? 
Wliat cnn he reckoned sk my good works witlioiit Thy aid, 
ihiough which I oii^ght obmiii and be nonhy to bo l«d by 
'riiy S|>irit inio ihe right land. What arc iny works? what 
my deserts f For Thy Same's take, O Lard, Thou sbait 
quichrH me. Listen, then, witli all your power, to the ccmi- 
in«n(laliou of Grace, whereby ye are saved without price. 
For Thy Nume'a »ahr, O Lord, Thou thalt quicken me. 
N"l unto wj, O Otni, not nnlo us, but unto Thy \ame give 
the glory. For Thy Name'* sake, O fMrd, Thou shalt 
quicken me ttt Thy n'ghleouxrteM ; not in mine own: not 
bccanso I have dcMirvcd, but bocausc Thou liast mercy. 
For were 1 to shew mine ovm desert, nought Blioiild I deserve 
of 'I'liee, save pnniNliraoni. Thou hast prunt^ti off from me 
mine own uierils; Thou hast grat\('d in Thino own gifU. 
For Thy A'iim«'x xake, O Lord, Thou shall quicken me n» 
Thy righteoutnexx. Thou ahull hriug firrlh tny sohI out of 
tt«. ». tribulation : and in Thy mercy »lialt bring mine enemie* 
to tleKlruclioH : and Thou HhuU destroy ail them that afflict . 
wty soul; for I am Thy tertaul. 



P: lU, 
I. 



VXMII. 




PSALM CXLIV. 

Sermon lo lit Praple. 

L Tub tillo of this Psalm is brief in niimher of words, 
but heavy in the wei);lit of its mysteries. To David himnelf 
againtt Goliath. This battle was fought hi the time of our 
fathers, and yc, beloved, remember it with nie from Holy 
Scripture. For when (he aliens were lighting agaiuHt the 



h 



David, a type of Christ { Goliath, o/ th« devil. SUA 

pvoplo of God, on» of (liem chBllenged a single adveraary, Ptitm 
tioliatti chaII(Tiigc-<l Diirid: that in thai contest Ifao iriU of* '* ! : . "- 
God for either party's success might be letted. But wliy 
do He (rouble ourselves about the rictory, when we see the 
chaUengi;r and i\\v challvngodf It irax irirkcdncss chal- 
lenging guuilneKH, pride challen^ng huniilily; lastly, it viu 
Iho devil challenging Chiist. Why wonder ye thai the 
deril uras vanquished ? The one was great in bodily stature ; 
(he other stnall in Ht-tture, grcnt in failh. Holy David look 
to him armour of war, (o go forth againnt Goliath. 'IliiH 
armour, through his sge> and his smallness of stature, as we 
have mentioned, ho could not cnrry. lie cast away what 
burdened him, hut helped him not; he took tire utoneit from 
the river, and pnl them in his shepherd's ressel'. Armed'' 
in body with those, in s)>irit with the Name of God> he 
went fnrtli, and conipien-d. Thi» did that David ; but let mt 
search for the hidden meaning. For we had set forth above, 
thai this title was brief in number of words, but heary in 
weight of myittcrii's. lint call to mind that KL-ntvncw of tho 
Aposllo, Alt these things happened unto litem in a Jigure,\ Cot, 
that wu seem not wantonly to seek for somewhat hidden, ' ' 
whure it may bo said that all in niniply said without any 
depth of mystery. We have then authority which makes us 
eager to seek, wjiichful to lrac« out, atli*nli» e to hear, faithful 
to believe, activo to do. In l>at'id i» Chriat; but, as ye liiat 
are learned in liis school are wool lo understand, Christ is 
both Head and Body. Hear not then any thing spoken in 
the person uf Clin.-<t, as though it concerned not you, who 
arc members of Christ. This being laid down as a foundation, 
see what folluweih. 

2. Ye know that the former people were laden wilh miiny 
rites' visible and corporeal, with circumcision, with ihm labo- ' »opt». 
nous priesthood of theirs, with the temple tilled wjih type*, "'™ '* 
wttli manifold kinds of whole burnt-olierings and sacrifices. 
These our David laid aside, as armotir that weighed down, 
but helped not. Far if there had been a Uitc </ifen tehich Go!- s, 
could have given life, verily righteousness slioufd Aar* been 
hgtheLaw, Towhatpurposc then was lite Law? ItfoUowcthi 
But Scripfurv hath cottcluded nit under sin, that the promise 
Ay failh of' Jesus Christ might be yieen to all that believe. 



9!H3 21te 'stones in the scrip,' lie Law combined with Grace. 



P 



Pmlk Finally, ibis David, thai is, Christ, both Head and Body 

— ' at the lime of the rcvclatioa of the New Testament, at the 

time when graco whk to be put forward and n-coni mended, 
what did Hei lit! luid aiiide His armour. He took live 
atones: He laid a«ide, as we havo Kuid, the biirdeusume 
armour: lie laid iiside, that iw, iho rilt-x or ihc Law, those rites 
of the Law which ate not laid on the GL-iiiile», \vhich wc 
do not observe. Tor ye remember how much we read in tlie 
old Law, whii-h we do not obncrvo, yd iinderKlatid to have 
been Hent before, and set forth to signify somewhat; not 
that we cast away the Law of God, bm that we celebrate 
not the rites of promi.*is now that the promise is fullitled. 
For what ihey promised lias come. For the grace of the 
new covenant which was veiled under the Law, is unveiled 
in the Gospel. We have removed the veil, and have seen 
what aus veiled: we hare seen it in the grace of our Lord 
Jesus Christ, onr Head and Saviour, AVho was crucified for 
us, at WhoKO crucilixion, moreover, the veil of the temple 
wax rent in twain. Finally, He laid aside His armour, that 
is, the burden of the rites of the old Law, aod.took the Law 
itself. For the five ^lones signify thii five Books of Moses. 
He took then those five stones from the nver. Ve know 
what the river is. For this mortal life glidelh on, and what- 
ever Cometh into ihe world fluueth by. Tliey were then in 
the river, that is, in tlial fonuer people, slones; there they 
were useless, idle, itrofiled nothing, the river flowed alon^ 
over them. Whnt did David, that the Law niij^ht be profit- 
able f He received grace. For without grace the Law cannot 
Bom. be fulfilled. For lore is the fuljilmtnt of the Law: and 
'' ' whcK- i« this love.* see if it conic not from grace. The 
JoiT a/ God, saith the Apoi^tle, (« iilird abroad i« our hearts 
bjf Ihe Holy Hfiirit, H^o ** fftveu vnto us. Since then grace 
makcth the Law lo be fulfdled, and grace is signified by 
milk; for milk in the flesh is withont price, where the 
mother sceketh not to receive, but busiea herself lo giva; 
where the mother gireth without price, and is saddened, if 
there be none lo receive: how then doth David nhew that 
the Law cannot work vrithout grace, sav« when, wishing to 
niiite thoiie five stones, whereby was signified the Law in five 
Bvukit, to graci', he placed theiu in hie shepherd's vessel, into 





' i'ingera,' and ' hand,' unity in divertity. Zi)7 

vrliich lie Iintl hevitwuiit to put llic ttiilkp Armed with ibeeu, Vck. 
artncdf Uiat is, wilh grace, and ao nut tTuniiiiij; in tiimseir, — '- — 



but ill his Lord, he wcnl /orih aguinal the proud Golialli, 

who vaiinlctd Uimiwir, triislvd in himsdf. He look one slone, 

fhc cabt it, he sinot« hiw enetay in t)io forelitiad, li« kIuiv liiiii 

ibrough ihal part of his body whent he had not (he sif^ii of 

Christ. 'I'bi* jou mivy further observe. Hi- put five stones 

I in his scrip, he hurled but one. Tiio live Books were chutivti, 

[ but unily conquered. For fke/iilfitmeul of l/te Lair, as we B<"n- 

; men tinned a liitle itbovc, in love: and llii; ApuHtle nitilh, * ' 

ij^orhcaring one another in loiw; endearonring to kt^p unity 

of tpirit in Ihv hand of pe<ic«. Then, having «niiUen and 

overthrown him, he took ihu enemy's sword, and uitli it cut 

ofl" his head. Tliis our David also did, Ue overthrew the 

devil wilh his own tvenpons : and nhen his great ones, 

whom he had in his power, by means of uhoni he kIuw 

other souls, believe, they turn their longuei> against the 

devil, and so Goliath's head is cut off with his own sword. 

We have handled the niynlery of the title, an thi- briefness 

of the tim« allowed; now let us see what the Psalm itself 

contuineth. 

3. Jilessed lie the Lord mg God, Who teachelk my handf"'- '• 
\/or halite, myjiut/emjhr irar. These are otir words, if wo 
be the [tody of ChriKi. Lei lis bless the Lord nnr God, 
fVho leachelh our handx for biitlle, our Jini/era for war. 
It seems a repetition of scDiiuieni; onr hands for tatlte, and 
0«r Jin<)erg for itar, art- (he unine. Or is there some differ- 
ence between hands ami ^/iuyertY Certainly both hands and 
lingeis work. Not then without reason do wc take ^ngera 
I'U pnt for hand*. But "till in the Jinsem we recoKiii^e the 
diviMoi) of operation, yet slill a sort of nuity. Itehold that 
'grace ! the .\po6lle saith, Tn one i* given bg the Spirit Ihi-i Cor. 
word of tciidom ; to another the word of knotcledge bylhe^J^ ' 
aane Spirit; to auolher faith by the same Spirit; to 
another yi/t* of hvaliny by the tame Spirit ; to another 
different kindu oj tonr/iie/n to another prophecy; to another 
discerning of Mpiritu : but alt theiie trorkclk thai one and the 
telf'tame Spirit, dividing to vvery man KetvraUy at f/e will. 
'I'o one, this; lo aii'ither, that; there are ditvrtities of 
toperttlion* ; ali thete warketh one and the Kl/'-mme Spirit ; 




% 



We haiv tojight againti the wortd wtthatU, 

pBiLM tliero IN ihe root of unity. Wilb llicsc Jinffen lh«n tlic 
'Body of Chri&t ti|{bteUi, goin^ forUi to tear, going forth to 

4. Now lo mention tliu vnrioiis kinds of bailies and wars 
is, perhaps, a long task, and to wage ibem more easy than to 
explain (hem. Wc have one warfare wbicli the Apostle 

KpL fi, rvcorilctli ; tre tnrestfe «ol agniiitl Jiesh and blood, tliat is, 
witli ni«n, ul wlioso liumlit ve seem to siitTer annoyuncv ; not 
a^'aiiiHt those do we fight, but affaimt principrtUlieii, and 
potecT", and rulers of the world. And, lest ne sliould 
iindi^rHtand by the world ilie earth and slty, be tdiewed 
what he meant: of thi-t darkness, he sailh : Me world, tliat 
i», not which was made by ilim, for the world ica» made by 
Him, bill lh« world wbich ktniw Ilim not, for Ihit world knew 
Him nol. This darlcnesft in not in nature, but in will. For 
the soul of it!<(<1f shinelh not ; for humbly and tmty dotli the 

Ha. ia, Psalmist sinj;, Thou, Lnrd,shalt light my candle; my Ood, 

jjj'jgg enltijhien my darknexx. Ant], with Tl'vn ix (he Fnunlatn •>/ 
l.i/e: in Thy Liyht »ltall ttv see Uyhi : nol in our light, 

' lumio» but in Tliy Light. For our eyes too are cnlk-d ligbu', and 
yet, if light from without lit! uraiitJng, even tlioiigli they 
be sound and ojien, they will remain in darkness. So tbea 
wc wage war against the niters of this (Urknvsa, Uiv rulers, 
that in, of iinbetievLTii, the devil and his angeU, the wieldera 
of that sword, wherewith the dcril fightcth against tlie faitli- 
fnL Unt jiiitt as, when Goliath ban fallen, liiit sword is 
drawn, that bis head may be cut off with bis own su-urd; 
no, when the unbelievers believe, it is said to lb<;m. Ye 

Epha^.vmv nometimtt li'irkttenK, but now artt ye light in the IjirtL 
Ye have foii)(ht in th<: band of Ooliath; now in the Hand 
of the Lord cut ofiihe bead of Goliath. 

a. This is one battle: another each one halh in himself. 
Thin sort of wiirfare was jiisl now read out of ibe Apoitobc 

GbI. 6. Epistle : The Jteah liutelb a</'iiniit the spirit, and the spirit 
'' ayainut the fleidi, to thai ye cannot do the Ihingx thai ye 
wfiuUl. This also is n griuvous warfare, and, wiiat is nior» 
distressing, inward. And in ibis warfare each one who ia 
viclorioua, will forthwith conquer enemies whom hu doth 
not MM). For the devil mid hix angeU tempt nol, »ave the 
Heshly [tart which rulelb in thee. For how do we conijtier 



and buta witMn m. 209 

those onemies wlinm wc nea tiot, rave becauite h-c do per- Van, 
cdvu ihu motions of our flc^li wUhin^ With tlw battliug — ^ — 
witli these we Mn]ni dou'ii those. Avnricv riilt'tli in tlie low 
of nionoy; to ihe avarice that rulelh nilhiu thee, the devil 
from without [(Tnjiosfih gain hy invunx of ducctt. For often 
thou attainest not to Rain, unless ihou art K^'i'ly *^^ dt^ceit. 
liv thvn from u ilhoitt sctlcth lliut before thy avarice, which 
within Ihou hast not conqnered, thou hasl not tamed, 
Ihou liast not subjected to ihoe; hu setledi before it, as an 
oTil niiiKtvr (if ihc games before his wrestler, dvccit and gain, 
a work and a reward: * Do the one, and lake (he ot)ii*r.* But 
if ihou trauijik'st upon avarice ; if that ride thee not within, 
which thou pcrctiviuff couquercst, (for the devil lying in wait 
for thvu ihou pcrccircst nol,) if then thou haist orcrcomc 
avarice, Ihou oliitcrve«t Anotber setting before theo a work 
and a reward. What did iho other propose? Deceit and gain. 
WhKl doth this onu propose f Innoc-euce and a crown. 
' Do, and take,' uiiih t>olh the one (in<i the oilier. Now 
if lliou, battling within, art nol conquered by avarice, but 
the conqueror of avarice, thon observcut ibo oni^ conqncrcst 
i)»e other. For llmu disteniesl luiili, and sayevl, * On ilic 
one side I Ht^e a work and a reward, on ibe other a bait * 
and a hook.' For thou sayesl nothing within ihy^^lf, which 
doth nol conccni thyself. For through sin art llnni divided 
against thyself. Thou hast within thee the Ktock of 
concupiscence which Iransmittvth'. Thou hast in thee'tra- 
wh«^^wiUl to fight. Thou hast what to orcrcoiuu. Bui thou """" 
haU also Whom to invoke, lo aid ihee in thy 6gbt, and 
crown ihoo when victor, wen Ilim Who made thee whcii 
thoii wn»l nol, 

6. Thou aayest, ' How shall I conquer!' Behold, the 
Apostle himself selteth it forth as a most difficult battle; and 
how Uiilsoine, or, it may be, impossible, it is, if 1 underslnud 
nol, h« hintself sheweth. 'I'AeJIeth, he sailh, tutteth again»t^^^< 
the S/jirit, and the spirit against llie^sh, to that ye ctinnol 
do the things that f/e nvuld. How dost thou bid me 
<'Oni|tivr, when he saith, xo that t/e cannot du the things 
tliat ye ttould t Akkest ihou how l Mark die grace of 
the shepherd's vessel; pul the stone from the river in the 
rvccptacic of milk. Behold I too sny to thee, yea rather 



The manlier ii/tAe battle. 

rKiiLM tliv Tnilh itM;ir «ailli lo tlit-c, CVrtuinly thou clopst not whal 

■ * - '* ' lliuii wishciil, while the fti-.i)] ri|;)itet1i nfjaiiiKi thy spirit. If 

for this battle thou reliest on iliysetf, thou lia»4 neci] to 

P«. 81, be wamfii, lent tlioii have hrunl in vain, Siiiff unto God 
our HilfH'r, For if by lh_VHelf ihon coutdirnt fullil nil, thou 
woiikK'Bt half! no iicod ofao Helper. A^nin, if ihou thyndf 
of thine own will diclftt nothing, he would not he called 
au !I<-l]ifr, fur an helper helpeth one who doeih somewhat. 
IHtially, when he had i^aid, TJie Jtegh lunleth agaiuM the 
tpirit and Ihe s/ihit itijaiiixl the. fir sh, so thai y*- cannot 
do the thing* that ye leunfd, and hud set ihee before thyself, 
«a failin); in thyself, he forlhuith sent thee to an Ilel])er: 

Gkl. S, hut if yc be led by the Spirit, yt; are no longer under the 
law. For he who is under the Law, fidlillutli not the Law, 
but is oppressed by the Law, as Diivid was under his 
artnuur. if then thou arl led l>y lh« Spirit, see Who nill 
help thoe, that thou niayest fulfil what Ihou wilt. Thy 
Helper, thy Champion, thy Hope, tf'ho teachelh thine 

ih, 19, liandu for htiUle, and thy Jingrri^ for war. For (Ae works 
q/'thf Jlei>!i.,^ai])\he, are manifiiit, tchich are thexe: forni- 
cation, nnclcanncMx, idolatry, sentualityt tcilchcraft, conten- 
tions, quarrels, drindrnncKii, rerellinyt, and xtich tike: of 
the which I tell you before, at / hate aUa told you in 
iitnex past, that they nho dwnuch thiiiyi Khali not inherit the 
kiiijfdoui <f Ood. For one thin^ ihou hasl ni^ed of when 
thou lightest; another, when thon conquerest; another, 
when thou hast peace and rest. Listen while I illuMrale 
thi» by a ftfw exauipleN. Somo gain is suggested to thee : 
it delightcth iheo : it involveth deceit, but it ia a great guin : 
itdelightcth ihee, yel ihon t'.unvcnli^st not: here is the bmile; 
still it is urged on thi-e, still it is pressed on thee: still thou 
deliberalest : he then who fighlelh ia in danger. We havu 
seen the butde, let us sec the other nialtirs. He hath 
d<^Kpi>^d justice, no as to commit deceit; he is con()uered: 
he hath despised gain, to obey righleniutness; bo hatli 
conquered. In these three, I grieve for the conqnen:d, I 
foar for the coinbntant, I njoice wiih the eonqueror. But 
even he who hatli conquered, hath he altogether achieved 
in hiuiBcIf that money lenqit him not at all, that it excilu 
it) hiiu nil delight, however va^y of conquest, howovor eon- 



fFe mmt be mbjecl to God, that ourjieih maybe lubject to im.301 

tcmptible, however it be one tlitit h« not only ctotli not Vbk. 

conHCDt to, but doth not even deign to fight with? Ycl 

there \% in him some slight irrilation of delight. That 
irrilalion und Ihul viK-niv now neither liglil nor reign: j'et 
ihcy are there, and tarry as it were in Ihe mortal flesh, 
whith shall not he the cast- hcronfter. For Oic whole shall 
\tv Icsd in triiini|ih, hut hereafter: now Ihe lodtf is deadHam.9, 
bevauxe <>f sin : (and therefore in that body sin is, though ' 
sin riigneih not:) liiit the Spirit is life, becaute of rightf' 
outnemi. /Jul if He IhnI raii.ed up Chi ist from the dfnd 
dtretl in you, Hf thai mised up Chrint from Ibe dead Khali 
nho ijttickeH t/our uiotIiiI bodie», Ikroagh Hix Spirit, irbich 
duvlleth i« yoK. Then shall there be no longer otight lo 
irrilaltt or lo fight: all shall yith) in [leace: for no lunger 
do two conlraiy natnres fight iigainsl one another, but they 
are as husband and nife in a honsc. If they disagree, (here 
U tronble, Irksome and periluns: if the husband be co<n- 
(juered, and the wife rule, that is a perverse peace: if the 
wife Hubiiiii, anil ihe husband rule, lh;ii i« a right peace: yet 
U Kh« not another subtttauce of another nature, for out oT 
man was woman made, for her husband. Thy llesh is thy 
wife, ihy handmaid: lay on her what thou wilt, thuu must 
needs subject her; and if thou fighlesl, fight that she may 
hem-fil thee. For this is expedient, that the lower be sub- 
jeeled lo the higher; that he too who wisheth what itt lower 
Uian himself to be subjecied to himself, may himself be 
Bubjeeled to Ilim that is higher than liimsclf. Observi; 
order, seek peace. Do ihon be subject to Uod, Ihy flesh 
to thee. What more righteous, what more bcaulifol ? Tliou 
lo Hnn ihnl Js greater, he that is less to thee: obey thou 
Him that made ihee, thai that may obey thee which was 
iua<lc for thee. For we know not nor commend this order, 
' Tliy flesh lo thee, and thou to God,' bul, ' ihou lo God, 
and ihy flesh to thee.' Uut if thou despiscst ' Thou to God," 
iwvvr nnit ihou bring about ' Thy fiesh to ihee.' , Thou that 
obeyvst nol God shuU be tormented by a slave. If thou 
dost not first submit to (iod that thy flevh may then submit 
to ihce, wilt thuu be able to say these words, /iletsed be Ihe 
Ij>rd my God, If 'ho IctichHh wjj litinds for battle, my 
Jingerafor war? Hiou winhcst lo fight without instruction i 




302 Ood/orgives, if we forgive : give", ifKeffire. 

PsAUf tliou will be conquered and condeained. First llicn siittmit 

— ^— 'thfseir (o God, then, witli Ilitn to tcacli llicu and nid thee, 
figlit, iind H«y, tVho leachelh my handt for battle, and my 
Jingtra/OT tear. 

7* And u'ticii thou butllvst, hecauHc whiU^ ihou battiest 
diAU art in danger, My what rolloweili wb<,'n thoii nrt M-t in the 
peril ot' batllu' A/y Mercy. I shul) not then ha conqiioi'itd. 
What a (hi», Jl/y Mercy'* Does it mean, ' Thou shcwest 
niercj' to me, and in me nianifcstcnt Tlivsrlf incrcifid,' or, 
' Thou bast given to me that I too luvself should he 
merciful?* For by notliiog is our enemy so conquered, 
SB when we are mercifnl. Ho is (!ver prepariog accusatinnR 
for mir juilgiiicnl, and hu cimnot bring falte cfaKT^vs agaiiitit 
118, because He is not one before Whtnn he can brin;; iheui. 
For if lie bnd to do with us btforc a man as jiidgt', ho might 
deceive hiiii by lies, and overwhehn tin by I'tiliLu accusations i 
bot because we havo to plead with him before a Judge, Who 
cannot be clecoiveil, thrrol'ore he aimcth to Ica<! U8 astray to 
ftin, tliat he niuy have true char)^tin to bring again»t uh. And 
trhcD it huppencth that human frailty yieldcth to bis deceits, 
let the work uf liiimitiiy Ibllow in confession, let it be 
exercistid in worU» of mercy and kindneKH. All ia bloiled 
out, when with true heart and fidl confidence we s&y to 

Matt. C, Him Who seelh, Fttrijire uH^an tre also forffire. Say witli 
lliy whole heart, say with entire CDiifidfUcc, any without 
anxiety, Fitrgit^ uk, as we aUo fort/iee: or forgive not, if we 
forgive not. For although ihou snyesl not, 'Forgive not, if 
wo forgive not,' certainly Ho forjiiveth nut, if we do tiot 
foi^vc. For He will not be a false Promiser, that thou 
luaveat be an nnpiinUbcd (tiniicr. Will thou, saith lie, 
that I forgive? Do thou forgive._ There is another work 
of mL-rcy: Wilt thou that I give? Do thou giie. They 

l.uko 0, are both set down in one place in the Gospe), Fori/iiv, and 
' it *l>aU be forgireH to you : gire, and if ghitll be giren. 
Somewhat, niiith He, I have nguiuKt thoe; Komcwhat hast 
thou against another: forgive, and I forgive. Somewhat 
then ni'L-keKt from Me; somewhat auolhir seolieth from 
Ihee : give, and I give. And what forgivoih, what giveth t 
i» it not charity ? And whence is charity, »iive bt/ the Holy 
Ghotl, iVhick M gitcn unto tu. If then b> works of mercy 



-■= L. 



^ 



Oodjutt ra iliewing nwrr.y to the merciful. 303 

our cttftiny is conquered, and we could not have works of ^a"> 
morcy unlefiH we had charily, and charity wo could hare — ^— 
iionu uiilcfis we received it by tliu Holy filiosi; Ho ihcii 
leacheth our hands for buttle, and oar fingern for tear : 
to Uim righlly do wu »ay, My Mtrcij, frnm whom wo have 
alto thai wu arc merciriii: for he nhtiU hare juth/me^il ^•••wrJ, 
teilhoit mtfrcg, that hath aheued no vieeaj. 

8. Think yc thai works of mercy aro of small importance? 
I will §ay somowhat nhoul them ton. Itct^itnl firal ihnC 
Hi'ntciicc taken out of Holy Scri))tiire, which I havo just 
reminded you of, htr niiatl hare jud-jmeitl utithoul mercy, 
tcho halh shewed no merc^. Without murcy sh^ll he he 
jiidgvd, who halh not sltcwcd uiercy before he be judj^ied. 
What tlien? what followvth ? UmI mercy rejoicetU over 
judgment. What is thi», hretlircn ? what is, mercy rejoicflh 
owr jnd'jmeHlf Mercy is set above judgment: on n-hom- 
Eoever Khali bo found works of mercy, though he have, it 
may be, whal in judgment may he iiuninhed, yet by the 
stream of mercy the fire of sin is <jueiiched. For mercg 
rtyoicttlh over judgment. What ihenP \vhcn God holpelh 
auch, v/hvn We frvclh (hero, when lie |ianloueth them, is 
Ho unjust ; God forbid. Here too He is just, Mercy 
takvlh not away justice from ilim, nor justice, mercy. Sco 
whether He i« no! jiint : Fori/tre, nnd Ifori/iiv .- ffivc, and J 
ffifK- See if He is not just : with ukal measure i/e mete, it Mmu ?, 
ahalt be meled to t/ou ayain. For thus far is it, milk what 
moHiMre : fur the measure is not of the same kind : but tlui» 

far is it the same mea&ure, Fonfiiv, and Iforgire. Thou hast 
with thee the measure of giving [lardon; thou shalt find 
with Me the in<-asure of receiving pardon : thou hast with 
ihcf the measure of giving what lliou hast; Ihou shiilt find 
with Me the measure of receiving what tliou hast not. • 

9. My Mercy and my Refiii/e, my Upholder and mi/*»t.*. 
lielirerer. Much toilelh this combatant, having his flcsb 
lusting against his spirit. Keep what iliou host. Then 
khalt thou haw in ftdl what tliou wishest, when death shall i Oor. 
have been aieallowed tip in victory; uhvn thin mortal body ' 
has been raised, and is changed into the condition of the 
nngels, and risva aloft to a heavenly quality. The dead in iThH*. 
Chri*t, &3ith he, shall riwjiril ; then uv thai are aliiv ujiJ*''"'"" 




804 fftofjighl now, toe ithall Aave rest keret^flrr. 



11.13. 



FaAtM remain, vlien the Lord conioth, sinll he caught up together 
— teilh licm t« l/ie clriu<t*, to mert the Lord in the air; and 
to nhiill ire he ever with the Kurd. Tlitn slioll death be 
mraUoired tip in tictorg. O death, trhere is thy strife'^ 
where, O death, I'jt thy KliHg't For there will not lie left, 
either in the mind or in the body, ought to rebrl ngninst the 
love of God. Then will be full iictory, full peace. Of this 
it is said lo um whitn hattling, Comr, ye children, and hearketi 
ttnto me ; / wilt teach you the fear of the tj^rd. Yi- arc in 
battle, ye are contt-nding in strife, and yet ye t-ecV some sort 
of rest. What man i» he that Intfelh to live, and trmild 
Jain ««• good dagiY Who is there who doth not say, ' 1 do?' 
Then- is life, there arc good days, nlierc nought lusiclh 
against the K{>irit, wlicri; it i« not Kuid, ' Fight,' but, ' Rejoice.' 
But who is he that Inetcth for these days i Kvery man 
certainly saith, ' I do.' Hear what follotreth. I see that 
thou art toiling, T see that ihon art engaged in battle, nnd iu 
danger; hear what followeth ; He i' leaching thy haridJt /or 
lb. 13,«. ftflZ/if-, and IhyJiHgersfiir tmr. Keep thy tongue from eeil, 
and Ihy lipit that they apeak no guile: depart from eril, and 
di> good. For how witt thou be able to do good, unless thou 
fir»t di'part from evil ? What good to a^k theo to cloilie, 
when as yet thou *lTip[>e«t? What good to a*k ihce to give, 
when us yul thou pluuderestf Depart from eiH, and da 
good: let not ihe poor first weep under diee, that the poor 
iniiy rejoice through thee. Depart from evil, and do goad. 
For what reward, sinee now thou art fighting ? Seek peace, 
and ensue it. Learn and say, My Afeny and my Ilefuge, 
mine Vphohier and niij DcUrerir, viy Protector: mine 
Upholder, lest I fall ; my Deliverer, hm I !stick ; my Pro- 
tector, lest 1 be striekeo. In all these things, in all my Iiiil, 
^ in all my bnllleit, in all my difliculties, iu Him have I hoped, 
Who nuhduelh my people under me. Behold, our Hend 
gpcakelh together with us. 

1(1. fAird, trfial is matt, that Than haxt hi-come inatrn 
utito him f All in included in that Thou hast become knoicn 
unto him. What is man, that Thou ha*t become known 
aalo him; or the sou if man, that Thou titluesl liimf Thou 



nr.3. 



> CootimiiD. Tha olil Vnnion iniiM b>T« trualated (li« ttrrrk aard rum, t» 
U it ven w"to(. 





GorTi great rfgard for v\an. 

valuest him, that is, Thou makefat hiiu of hu<:1i iinporumcv, 
Thou fouiilf.it liiin of siicli I'rici', TIkui knowest imdvi' what 
Thou plucL'it him, over what Thou placeu him. For valiiiii|{ 
is oouMtltiritig the price of a itiiug. How greatly did Ho 
Tainc man. Who for him shed ihe Itlood of His otilj-- 
begoitcii Son ! Whni in uiau, tliot 77iou htisl Orcome known 
unto him f I'n m hout hast 'l1iou become kiionn ? Who 
art Thou, that haai become known f H'ktit is Ike »on of 
man, lliat Thou cnlutnl him ? ihnl Thuu eountcst him of 
SO greal price, thut Thuii vahit-td him al ho uinch, that Thou 
nhcnrest him to ho Monievihat precious r For Goil valuelh 
not man in the sHiiie way as one lusu vahirth anutlier: be, 

(when ho fimleth u ?^hive fur falc, givelh a higher price fov a 
horse thau for a man. Consider how greally He laliied 
liiec, that ihoH uiayest be able lo say, //' Hod Ite for ft, vho Kom. 8, 
«iw» 4* asfiiititt u$f Ami how gruuUy did He vohic thec,'"''^* 
}Vho a/nired not Hit own Son, but gaie IJiin 'ip/or us uU 'f 
How Khali He not oho with Ilim J'leelff gire w* nil thint/itf 
He Wliu girutli ihis food lo ihe combalaiil, what kcepctli 
He in siore for the conqueror? / am, sailh He, the lieinffjoba e 
Urtail, 11 ho came down frotn hearer*. This is the Food of*'- 
combdlanlK, brought from the gtauarieit of heaven, whvre- 
witli llic ange]tt are fed ; for man did eal augeln' food. But p., jg 
aflcr Ihis warfare and food, what keepeth Ho in store ? what**- 
will He ;iive lo the conqucront, save what is said in anoihcr 
Psalm : One thing harr / dexired of the ford, ithich I irifl p^jy <. 
nf^Htrei that I may dwell i» the houie of Ihe Lord all Ihe 
dagt of my life, and thai f may be prolccled. His temple. 
What it man, that Thou haul made Thijsr(f known unto 
him ; or the "on of man, that Thou ralticfl him f 

II. Man is made like unto vanity: and yet Thou /"u/nr. 4. 
made Thynelf known unto him, and valiirst him. Man it 
made lite unto rauily: wliat vanity f Tiwie, uhich jtassetli 
OD, and flouelh hy. For this sanity is said in comparisoa 
of iho Truth, which ever ahideth, and never faileth: for it 
ton ii« a work of His Uandi in its degree. For, ax it KccIu^ 
is written, God Jilted tln^ earth uith Hit good Ihingt. What "'' ^^■ 
w. His? Thai accord with Him. Hut all these things, being 
earthly, lleeting, tran>ilory, if they be eoi»pare<l lo Ihal 
TritUi, where it is said, / Am That I Am, all lliis which Ex«),3, 
VOL. VI. X '*' 



t.=^ 



r 



306 Tbu Ufa, fleeting and dark. 

P«iii.M paftseth away is cnllcil raniti/. For throu([h lime it vanielirtli, 

'- like Bmokv intn tlm iiiT. Ami vhy slioulil 1 nay inorc than 

Ihut ivtiicli itic Apustlif JaiiM-n K;iid, willing lo bring down 

Jiim. 4, pmud men to liutuility. H'/iat is, saiih he, your life f It in 

ereH a rnponr, which apprarrth for n litlte lime, and then 

Tunithi-lh auitf/. I'herelorti man i* tnade like unto taiittif. 

By sinning is he made Hit hnIo vnttilg. For when he ivas 

first created, he was made like mito the Tnitb : hnl because 

hr sinned, hecauKu he recL-ived hitt dt-ftetu, he <ras made 

pj. se. like nnlo vanity. For on account of iniquity Thou hast 

chitMlcHed man, saiih he in another Psalm, and haxt made 

his life to wa*te aicay, errn a» a npidrr. 'nn;ri-f()re Kailb he 

this aIko, Man in made liktr unio tanitff. ^Vhat saiih he 

lb. 0. there? Hehold, Thou ha.it made my dai/Ji old. What irnitb 

ho hero ? //(■ dayn paiK atray like a shadow. XtVt man lake 

heed to hioisclf in the days ol" his shadow, that he do somo- 

whiit worthy of the lighl hi^ loiigcih for; nnd since he is 

in the shadow of iiighl, let him seek the day. For the day 

of Ibis rniiity to ii mtu) thai knoweth it is a day of tnliidalion; 

wbelher (ha world hanii u.t with any inconvetiieiiee ntid 

vexation, or whether it smile on us, all in to he feared and 

Jol>7,l. groaned over; for the life tfman upon earth is ttmplalion : 

P«.Ss,e, whi-nce it is unitl. .■ill the day tonij did I iratk saddened. 

We have need of consolaliuns; uiid whatever God nheneth 

us now, when He sheivelh it in happiness, i» not the jov 

of ihe blessed, but lh« consulstion of the wretched. Let 

man then, I say, do somewhat worthy of the light he longetb 

for in Ihcse days of hi* shadow, and lei him seek God in the 

P*.7T,3.D'Kl''i i»* it is wriUt-n, 1st the day of mif trilmlalion I 'oiig/it 

God, with my handi in the ni;/hl before Htm, and / hare 

not been deceiied. What doth he call the day o/' tribulation, 

save what ho eallvlh also iiiyhl. li'Hh my hands in the 

niyhl before Him. As yet we are in ibe night, aiid we w.tleb 

by llie lamp of prophecy. Something is promixed uk, which 

apBt,!," ><" we wail for: but what saiih the Aposite Peter.' tVfi 

'*• haw a morg turrr word of prophecy, to teliich ye do well 

that ye lake heed, as unto a liijht xhininy in a dark place, 

till the day daicn, and the day star arise in your heartn. 

p«.a,3.1''>ni i» the day; there i» our rvward. In tht> morning ITiou 

shall hear my roice : in Ihe marmny I iriti stand by Thee, 



Chrtit proclaimed by the htimUitt/ of the Apostles. 307 




anii gaze oh Thee. Work tlien, tliniijtli it be in the niKlit, v^er. 
willi tljiiif linmlK, ihsl is, bv good works seek Ood, ln-forc 
the (lar come which shall (;ladt!en ttief , IckI tlic day come 
whicli lilinll vaddi-n tlice. For see bow sardy tlion workP!>t, 
who art not U-ft by Ilini Whom thon si'ckeat; iri/A m^ 
hattdi, sailii he, / soui/iil Ihn ij>rd in the. niyht before Him. 
Thai thji Father IVhich Melh in lecret mmj reieard tliee M«B. «. 
Oprnly ; ibfvoforc, fiffurc Him. Have wJtliin lhe« mercy, 
charily, lest thou do ought ilk with the dc»irc of pleasing 
neii : with mg hnnd*. with my workn : in the thmie, in this 
life: whrto He M-flh, nol whcrt I Mrivi- to |)]cast] men. And 
what fidluw'clli? And I hitiv not tetin dereirml. Man is 
made like unto vanth/: AiV diti/ii paiiH atran like it shaditw: and 
yet Thou hast mnde Thiiieljknoun uulo him,niid raluexl him. 

12. LonI, btirr Thr/ hettvint, and come down: touch the^"- *■ 
rtiouii'ains, and theg shall stnoKe. Flash Thy iiffhtninff,^"-'^ 
ami Thou shiill ictUter them ; send forth Thini- nrrowii,atid 
Thou shall covfoiind them. Send forth Thi/ Hand imm^^-^- 
abotr, and deliver me, and draw me out of many teatert. 
The Body of Christ, tht- humble David, full "f grace, 
relying on God, ftf^hling in ibis world, calk'tb for the help 
of God. Bote Thy henreiix, and come down. What are 
hearens biiired dnicnf Apostloa humbled. For those jj'?' 
heareus declare the glory of God; and of ihe^ htravens 
dectaring the glory of God it is pix'scntly Kaid, 'There is 
neither speech nor lauiimnje, hut th-ir roicei are he<trd 
amoHff them : their sound i* yorte oat tnln all the earth, 
and their words unto the end of the world. When then 
these heavens eent foflh their voices through all Unds, 
aitd did Houderf'ut ihing!^ M'hii« the Lord Hashed uml 
thundered from them by iniraelex aud conimanduienls, the 
gods were thought lo have come donn from heaven l» 
ineii. For certain of iho Gentiles, thinking this, desired 
even to saerilice to them. Then ihey, iteciug that ait 
honour not th<;ir duo wiw being paid to them, and being 
liartDcd nnd proieniini;, and correcting those who made so 
great a mistake, to shew them hnn- their mindn uere troubled 
at it, rent their garments, and said, H'hy do ye this/ ire also Aeu H, 
are men of like pastions with you. And they began after 
thvM; words to couiinend lo them the excellence of our 

x3 



Unbflievtn ovtrcome hy the tniracbt, 
PsALH I^ird J«aus Christ, humbling thetnsclvm, that God tcight 





'\m com men (ltd ; ItccnuiMi Ihf heaceut were bowed, (hat (iod 

loigliL came down. ttow ihen TJiy AeareuM, and come 

datcK. It is done. Touch the mountains, and Ihry thnll 

amoke: the proud mouiitaitiH, [he eanhlj- up-lifiings, the 

swelling griiiiiletirs: /oucA, aaith he, ionck tho^e monHtaius, 

give of Thy Once lo those motintaiua : and they »baU 

tmote, for thev shall cQnfi-«s their stiis. The tunoke of 

sinners coi>rv9>iiing !«hall <lra«r forth alHu the tean of (he 

pruiii) when humbled. Toucli the moitntains, and theg thaU 

nifioke. 80 long ss ihcy art- not touched, thvy xccra lo 

p^(8 themselves great: they are imw abuiii lo nuy, Grtal art 

'■ TTiou, O Lord .* the mouniains also are about lo say, 77iou 

18. ' ««/'/ lit/ Ihe Moat Highest oeer all Me earlh. 

Pi.S,9. 13. But ihtrc are some that guuKpire, tliat gather Ifiem- 

letiin loyelhirr against the Lord, and against His Chritt. 

They hare come togethirr, they bare eon^pirod. Flank forth 

Thy lighlning*, and Thou fbnh scatter them. Aboutii) with 

'Jliy niiraeleK, and their connpiraey xbsll be broken. Flash 

forth Thy liyfitnini/i,attd Thou shall scalier them. Now, 

frightened by Thy miracles, ihcy shall not dare ought 

•ifainsl Thee, and ut Thy minicle» they Hlinll be alarmed 

and hesititle. Who is He, Who eon do such great things? 

Who is He, Who is thus exalted, Whose Name so mightily 

prevailcth? When ihey kuv, Who is Hef they are almut 

lo beliuvfi, Thou hast Hunhed with Thy miraclus, mid seat* 

tcred their evil conspiracy. Send forth Thine arrowit, and 

Pj. 120, TItott Hhalt confound them. Vm\ the nharp arrows of tk« 

Mighty One, even Thy commandments, Thy words, strike 

tlieir litt.irl. Head forth Thine arrows, and Thou shaU 

confound them. Imi the unsound be wounded, that, being 

well Hounded, (bey may be lu.ide sound ; and let them say, 

being sei now in the Church, in the Body of Christ, let 

Cut. 3, them say wiili the Chtircb, I am wounded with Love. Send 

t,X'%, f"''^^ Thine arrows, and Thou shall eoafinind Ihern. 

14. Send fiirlh Thine Hand from on hiijh. What after- 
ward f What in the end? How conipiereih the Bmly of 
1 ThfB*. Christ? By heavenly aid. For the Jjurd Himself shall came 
*' '"■ with thf. voice of the Archangel, and with the tramp of God 
tkait He detcead from heaven. Himself the Saviour of the 






The Law not annullnd, but fulfilled, by Grace, 

body, the Hand of God. Send forth Thy Ilmidfroiii nliori; V m. 
atifl ilrlivfr wif, tind miiilvh tun tint of initny ipiilern. \Vhat 
is, otil of many ttiiler»y From mauy |i(!op]t!|i. Whal 
peoples? Aliem, unbelievers, wbcih«r assailing ua from 
without, or laying snares nitbin. Tuke me out or many 
waters, in whicb Thou ilid^l dixdplini! mv., in nbich Tliou 
didst roll me, to free ine from niy lillb. Tbis is itie ualgr Nuinb. 
tf contradiction. Deliver me, and snatch me from Jwany""' 

15. Let UK bvar now nbmit tlii^se maiiy wutvrH, from whieh 
God shall deliver the lludy of His Cbriiit, iVom uhich God 
tball deliver the buinility of D<ivid. Wliat is, out of man^ 
ttxilertt Wliat liust tliou itaid, lest u-alert should be oridcT- 
stood in any otlit^r Nvnse ? Hear wtiat I liiivt- suid. From 
the hand of Htraiige children, ilcar, brethren, among whom 
we are, among tvhoin w« live, trotu uliom vre long to bo 
delivered. Vyhese month liutli spoken ramti/. .All of you'".8- 
lo>day, if ye had not gathered yourselves to^jcther to these 
dinne sbowN* of tlie word of God, and were not at ibis hoiirig^^^^ 
Migaged in them, how greut vanities would y« be hearing!""'* 
U'lime moatk hitth i/iolttia vuiiity: when, in abort, would 
they, speaking vanity, hear you speaking vanity? tf^hoxe 
iiwufh linth spiiktm vattily, and Iheir riyhl hand w a right 
hand of tniifuity. 

16. What docst thou iimong tlicni with iby paMornI scrip 
with five )ilon<-.4 in it? Say it to me in another rurm: ihut 
Bttnic law which thou hast signilicd by tive stones, signify 

in Home olbcr uay ulsa. / tcill ting a new »oag unlo Thee, m.9. 
O God. A nrii! aotig i-i of grace ; a new nong \» of ilie new- 
man; a neio Hong is of the New Testament. Hut lest thou 
ftbouldeNt think that grace depiHTlelh frooi the law, whereas 
rather by grace llic luw m ftillilleil, upon a p/niderg of fen 
slriitffi ttiU I tittij mhIo Thee. I'pon a pmltery of ten Htringn, 
upon thv law of ten comniandineiitK : therein may I sing to 
Thee ; therein may 1 rejcjict! to Thee ; therein may / «/wi/ to 
Thee a "cai f/nff; for, Lore is the /alfilling of the /otr. Rotn.is, 
Bui lliey who have not love may carry iho psaltery, sing"*" 
they cannot. I therefore, .'•aitli he, in the niid»t of the iratera 
of contradictioH iriW xing to Thw a new tong, and never 
shall the w 'tradictiou eantte, by their din, my 





Si 



SIO GoH onlif eaft *att His people from their eneaie*. 

PaAiM ])sallery to be silunt. Oa a (nailerg qf Urn tiring* tciU 
"ihll: / sin;/ unto nee. 

«w. 10. 17. HViu t/ieelfi talraHon to kitigt, when the mountains 
»aw are siiioliin^. Wka reiietmeth ArriV Hit sermHl. 
Y« know who Divid is; be yoiiTs«lTe« Davit). Whence 
redeetneth lie Dacid flit wrntnl f Whence n-diwint'lh 
He CluiHl } Whence red(-etit«tli Ho Uie Doily of Christ ? 
From the furord of ill inlenf delirer me. From Mr saord 
IK not Kiifficivnl, ho aiMelli, o/ til in/rttt. Witlimit doubt 
there is a sword of good intent. What is ihc sword of good 
Mat. 10, intent? That when-oC ihc Lord Miilh, / attne not to tend 
peace on r»rlh, hut a Kwnid. For lie wiw about to Ke[inralc 
bi-It(.-vvrK from unl tell even, aoiis from jiarents, and to sever 
ail othtT lies, while the sword cut off what was diseased, 
but healed the mcinbers of Christ. Of good intent then is 
the kword twice shaqiened, powerful vritti hoih edi^es, the 
Old and New 'IVsiamonis, with ihe narration of the past 
and llie promise of the future. That then is the sword of 
good intfiii: but the other is of ill intent, wlK-rcwith they 
talk raniiy, for that is of good intent, wherewith God 
sptaketh verily. Tlurreforo from the gtcord of ill intent 
P«.ft7, deliver trie. For truly the sanit <;f mm htin' teeth which are 
afieais and arrowt, and their toni/He it n th/irp atcord. From 
this mcord of ill inlrnt delirer ine. What he hath now 
cuHud a strvrd, the same he called above mitni/ tcalert. 
Take tne oul of many teattfra. The same which I called 
wtdNy wafers, 1 now cull a xtrord of ill intent. Finally, 
when he hdd said, otrf of mang tralnt, he went on to say, 
from Ihe hand of ilrunge children, tehone mouth hiilh upoken 
riinitif. .\nd tlint ihou mi^hlesi know that the sami; ore 
•poken of, w!ii-n hcrw loo he had said, Delirer me from the 
suord of ill inlenl, he went on to .Kay, .liid lake me oul of 
ihe hand of strange children, .irhoie month hoth tpoken 
vanity: just m beforti. And that which foUnweih, their 
right hand it a right hand of inif/nilf/, the same he had 
«ct down before nl«0, when ho called iheni many traters. 
For lest thou shouklesi think that the many uaferx were 
good walcr*, he explained thurii by the tirord if HI inlent. 
Now then lei him explain what he meant by, nhoxe month 
hath tpofcen ranity, and their right hand it a right hand 



4. 



The protperitif uj the wickfd, finply. 31 1 

0/ tHtquiti/. What vnnily liath (Iimf month spoken f and Vm. 
ho* is their riRlil hand a x'l^hi h»iid of iniquity ? ' 3~ .. 

18. M'hoHe sofii are like ynuiii/ rine^ _/irmli/ planted hifct.ti. 
their yiitilh. He wi»in;lli to n-count llieir liappiiicsa. Oti- 
Bcire, je aont of iiglit, ftoiH of peuce : observe, yc sons of 
the Chnrch, tncnibcrs of Christ; observe whom he cnllcih 
tlrangtrx, nhom he calh-lh iilraiti/e children, whom lie 
calk-th tenters o/coiitradiclion, whom he ca)l«lh a sieord of 
ill inlent. Observe, 1 beseech you, for among them yo ar« 
in peril, iimon^ their tongni^s yv fight against the deHifes 
of your fleitli, among their tonguei, set in lh<^ huiid of the 
devil wherewith he lightcth, ye Iiarc fo trrtnlle, not rt.vaiw*/ Eph, C, 
^esA and lilaod, but ngiiinul priHcipnlitifx and powna, 
against the rulerx of tins irortd, of this darkttesi, that i», 
of ih« wicked. Ohnervw, that yn may diKceni yourseKes, that 
ye may not lliink that to be Iriio felicity, which men cither 
weak, or of ill intent, desire for themselves. Btdiold, hre- 
ihrrn, surely he haih called ihcni xlriinge children, snrcly 
he huih called them iminy rcalert, aurely hu haih called 
ihcm a suord of ill inttnt. Behold ihc vanity which they 
spvak, and beware lest yv spvak ihv natue; beware lest in 
•peaking the namti, ye imitate them. Whose mouth hath 
Kpoteti raiiily, and their right band is a right hand of 
htiquily. What vanity haih their month spokei), and hoir 
is their right bund a right band of iniijiiily ? ti'/ionv soiiSyrr. la. 
arn as young riar-s Jirtnly phinted in their youth, llieir ^^^*' 
daughlem are filled and adorned after the similitude of 
a temple; their garners are full, bursting out from one 
slore to another: their sheep are fruitful, maltipli/iug in 
their streets : their oxen are fat : their hedge is not broken 
doien, nor their road, nor is there cri/ing in their streets. 
Is not thi« then happiness ? I ask the sons of the kingdom 
of heaven, I a.sk the offspring of evcr]a»liijg rvMirreclion, 
1 aKk lh« body of Christ, ihc members of Christ, the temple 
of God. Is not this then happtneSH, ti> have sona Mfu, 
dAUgbten beautiful, garnerti full, calile abundant, no donnful), 
I uy not of a wall, but not even of a hedge, no lunuilt 
and clamour in ihu alreeln, but quiet, peace, abnndance, 
plenty of all things in ilieir houses and in tlieir ciiiei^j 
In not this then happiness ' or ought the righteous to shuit 



I 

1 



h 




fll2 F.vvrlatting happinei* the onfy fnw iappinest. 

Pb*im U? or findest iboii uoi the house of ibe rinlneoiw Wo 

^abounding uilb alt thrsc tbings, full of tbU happiness? 

Did nol Abrabani'.t house abound with gold, ai)v«r, childmit 
Oen-Sl) servants, cattle? Did not tbu holv pairiarch Jacob, when 

IN 

he fled from Uit; fxcc uf hi» brother E>au into Mhcedonia, 
afiar euriehing himself as a seivaul, return, and gire thanks 
to the Lord his God, becansc with his rod he had crossed 
the river, returned with Mich abiindiitice of flocks and 
diildren i What sny tve? is not this happiness? Be it so, 
still it is on ihe tefl band. What is, on the Ivll band? 
Temporal, mortal, bodily. I desiro not ihni thou shun it, 
but th.it thou think it not to be on the riKbt band. For ibcy 
were not therefore wicked, therefore vnin, becnuve they had 
tliiB abundance, but heciinse what ought to have been on the 
left hand they set on the riglil. Therefore loo their right 
hand it a right hand of iniiiuHn: ilicrefore ihiftr mouth 
halh Kpokfn raniltf, becau^ they set that on iheir right 
baud which ouKht to have been on the left. For what 
ought they to liarc set on the right hand? God, eHrnily, 

Pfcioa, the yi-iir,s of God which fail nol, wht-ieof is said, and Thy 
years x/itilt nol fail. There should be the right hand, there 
should be our longinf!. Let us use the left for the lime, let 

p», ft), "s long for the right for eternity. // ric/ic* iucrctue, net not 

'*'' your tivart upon //icm. For if, when riches increase, y« set 
your heart iipmi thcin, ye will make what is left, to be right. 
Amend yoursebes, acknowledge Wiiidoin embracing you, to 

C■aL9,^^'houl it is said, Hix lefl hand Khtdt hi- undrr mij head, and 
Hit ri'jhl hand nhiilt embrace iwc. Behold the holy song of 
love, behold the song of )'on;;s, of the heavenly marriage of 
Chriet and Mis Church. What siiiih the biidv of the 
Bridegroom? Hix left hnnd shnU be under my headland 
flit rii/ht hand xhaltembrace me. The left under the head, 
and the right abov« the head. For when one cmbraccth 
from aboVe, bis arm is above the bead, but his Ml bund 
uudi-r the bead. His IcJI hnnd, sailb he, under my head. 
For He nill not desert me in limes of need: but ycl liis 
left band will be under my head, it will nol be put ubovv uiy 
head, but will be beneath my bead, that His right hand may 
embrace me, promising eternal life. For so is Mis leU hand 
under my head, if His right hand bo above my head, and 



To teek eartUg hoppineta is folly. SIS 

that is fultillecl nhich was vriiten to Timothy, baring the Vb«, 
promiw <^ the life which how if, and of thitl tehich t* to * 
come. Having tin- promise, he wiiih, of ilic pfv»cnt and of 
Ihe future life. What in the presonl? His left tiund under 
rnjf bead. Wh«t ia itie futnre? His riglil hand thalt 
emhrace me. Do ye seek what is needful for the prcHi-iit 
time? Seek ye Jirst Ihe kingdom of God, that is, the right mmlo, 
hand, and all these Ihiny* shall te added unlo you. Ye^^ 
shall havo here, naith He, both riches and glory, and in the 
world to come eterlasliug life: both with the left band [ will 
siippotl you white weak, and with the right I will crown you 
whun perfected. Or did perhaps the Apoaih-s, when ihcy 
left their all, or dislribulod what they had to the poor, 
remuin vritliutit richeK in thlK world? Wheiw then is that 
promise of the left hand, he shall receive seurnfhlJ in /AmMw. lO, 
world* He promised to multiply thcui. And, in Irnlh, wh«t "' 
can be wanting to the man of God? If any one perchance 
be an unbeliever, he hath but one house, or al all evenUi 
a few; the uhole world of riches are the fail/iful man's. p^^yj 
Behold HiH li-ft hand full under his bead: he shall receive^- 
sevettfiild ill this world. Ui-hold His right hand cmhracing 
him : and in Ihr nurld to come life everlastimj. Righlty is 
it said in another place too of Wisdom herself, jn her right Pron. a, 
hand is lcH</(h of days, and in her lefl band riches and 
honour. 

19. Whence then speak they vainly f wherefore hatli 
their mouth ipoien raiiilyf \Secaaw their right band is ti 
riifht hand of iniijiiity. 1 blami; tlieni nut because thiHr sous 
teert at young rities Jirmly planted in their youth, nor 
becaitse their daughters acre adorned after the simililudeof 
the temple, iinr bt-cuiine they had every thing else in 
abuiicUiice, and because earthly peace wax theirs. Bnl why 
do I blame them ? They have called the people blessed irAff ^Br, 16, 
have these thing*. O uieu that speak vanity! Thvy have 
called Ihe people blessed tclio hat<^ these things. They havo 
lost the true right hand, wicked and pcmrse, they havo 
pnl en the benefits of God inversely. O wicked ones, O 
»peakeni of vanity, O strange children ! They have called 
the people bletsed who have these things. What was on the 
left hand, iln-y have set on the right. They hare called Ihe 



314 



God leacheth maa huw to praite. 



PsALu people hlcssfd who Aave lliese thinpK. What dost thou, 
^^^^ David? What d<.»l ihi.ii, B.mIv of Christ? What do ye, 
m«riibera of Christ ? What do ye, Dot straope children, but 
children of Gcid f Since ihp sjipakcrs of raiiity, ihv Mnnge 
chitdn!!), hiive called Ihf piuipln hli-xxed tthii hnv« Ihrse tliiiifff, 
what say ye ? iileined in Ihfi people trh ife ImtU it llieir Ood, 
linvc thvn the li'ft hiitid, Imt an ihc Icfi; long for thi- right, 
tliiityc may hi; »ci on ihc right. Tlu^y had ihp Irft on iha 
Mii.as, left, before whom He fiiinyeird, and tlieif f/are Him to eat s 
He was thirsty, and Ifiei/ gave Him drink; He wax a 
»lraiiffei; and Ihcf/ look Him in ; He wax nakai, and they 
clothed Him. All this they took from the lell, and 
traiiafc'TTed to the norlis of the right, that ihcy might hv set 
on the right. So then the siKrakcre of vanity, the strange 
children, called Ike people blrxned who bare Ihexe thingt: 
say ye with us, Hlevaed it the peoplr, tekose Lord is their 
God. 



I.*T. 

cxLir. 



Prot.I7. 

g. 




PSALM CXLV. 

Srrm« le tht Ptaple. 

1, Wb have longed to praise the Lord with you; and 
Miice He has deigned to grant un this, in order that the 
praise which we give Him may h^ in dne order, that it may 
not hv anv excess i)Dend I litn Whom it ]iraiscth, it is better 
for u* to seek the path of praise in the Scripture of God, 
that wc turn not aside friuu the way, cither to the right 
hand or to the left. For I venture to »iiy to yon, beloved, 
God hath praised Himself, that He might be propeily 
praiKi'd hy man: nnd bccuuse He hath deigned to praise 
HimHelf, therefore hnth nmn found how tn praise Him. 
For it cannot be xaid to God, as it in to man, let not Ihina 
oteu mouth praine thee. For for man to praise himself ia 
arrngiiiice; fur God to praise Himxrlf is mercy. It is good 
for HM to love whom we praise: by praising onit thai is good, 
we are ourselves made better. So, since He knoweth that 
ihi* IK for our good, in order that wc might love Him, hy 
praieing Himself, He muketh Himself lovely ; and herein 
He endearoureth to benefit us, in that Me makelh Himself 
lovely. He exhorteth then our heart to pruiitc Him. and 
He hath filled His serrants with Hi& Spirit, that they m 



Christ the Sm of David and Lord of David. 315 

praise llim. And since Hie !^|iirit in His si-nante pTaiwth Vtn. 
Him, what doelh He but priune Hiiuaelf? So then this — '—^ 
pAalm bt^iiinctli ihu*: 

3. / Kilt exalt Thee, my God. my King; and I trill blat^et. I. 
TRjF NoinefoT the age, and age upon age. Y« soc timt ihe 
pr!iis« of God is bt-re bf^iin. aixl tliis praiite i» carried on 
even to the end ol' the I'sulm. Finally, tlic lillo in, I'rtiine, 
to Ditvid Itiii**^/. VtAi*^ to Chrinl Himtolf. And since Hu 
is called David, Who came to us of ihe seed of Dai id, yel 
Ho was our King, mliiig uk, und bringing us into His 
Iciiigdoni, ihercfora Praixe to Darid himself 'k undervtond tn 
rnvnUi Prais« to Chri«l Hiinxclf. Cbrisl according to tbe desh 
ia David, becHUNe We is tbe Son of Da^id : but according to 
Bib Dinoe Nature He is the Creator of David, and Lord of 
Dafid. Finally, tbe Apoiitlc too, whcu he would pay 
hononr to thv fiirnit^r p^oplu of (iod, out ul whom both 
the Apostles theioaelres^ beloved, and many of the first 
Churcht-s came, doing in many thousands of men, nhnl jtist 
niiw in the Giwpcl on« rich man beard, siul "cnt aivay 
sorrowful, ibat is, selling all that Iboy had, and diiiributing 
to the poor, and seeking pcrfcciion in the Lord; — when he 
nontd prai.ic, I Hay, that foruier people, he thus sailh, 
H'hute are the fal/ieis, and of whom as pertaining to Ihe Pum. *, 
^ah Chritt came. Who t« out all. Had blessed for erer. ' 
80 bevauKO Clirim in of iheni, as pertaining to the flesh, 
lher«fore is He David: but because Ho is oter all, God 
bletaed for ever, therefon!, / trill exall Tliei; xaith he, mii 
God, tug King ; and I rctll bless Thy Same fur Ihe aije, and 
for age upon age. Perhaps for Ihe age tncanclh here, for 
age upon age, for ever. Now then bi-gin to prat»e, if ihou 
inlviKlent to praise for ever. He who will not pruiKc in this 
transitory age, will btj silent when age upon age has come. 
Accordingly in the following verses bchalb suJd nearly Ihta. 

3. But lest any one should in any olhenvise also under- 
stand what be xaiih, / *fill praise Thg Name for Ihe age, 
and sbould seek another age, wherein to praise, he sailh, 
Kverg dug icill / Idv** 'thee. Praise then and bless the '"■ *■ 
Lord tliy God every day, that when single days have piused, 
and tlieie has come one day without end, thou mayest go 
from praise to praise, as from strength to slrenglh. Every V*»t,7. 



^ 





h 



We mutt praise God in evil at well as good. 

PiiAi.» t/atf, he sailh, / will blesa 'Piee: no day shall pass by, 

'- wherein I bless Thee not. And il is no wonder, if in thy 

duy ofjoy tlion btcss the Lord. Wliiit If }K-rchunce some 
day of sorrow hath dawned on thee, as in natural in the 
circnm Stan CCS of our mortal nature, as iherc is abmubmce 
of oircnccs, A» tuinpialiona are mulliplifd ; what, if aoiuelhing 
sad befall thee, a man ; wilt thou cease to praise God i wilt 
ihoii cease to bless iby Creator? If thou cvasc, thim hast 
lied in xnying, evfri/ day will I bfrtx Thee, O tMrd. But if 
thou cease nol, although it seem to thee to be ill with th«o 
iu Ihe day of thy sorrow, yut in thy God it shall be well 
with thee. For there are case* where il is well with ihec, 
eren when it is ill with thee. For if in any evil it is ill with 
thee, without dindit in any f;ood it \* well with thee- And 

LukaiH, what so good as thy God, of Whom it is said. None is good 
save One, thai is, Gnd. For how safe it is to praise thus, 
and how safe for it to be well with thec thus, thou maye« 
Itium frnm the very nature of good. For if lliou rejoicest at 
a good which accrueth to thec one day, perchance another 
d<\v this goad whereat ihuu rcjuicest {lii^seth auay. ' Il has 
been well with me, I have sjieni a good day;' because 
perhaps gain has come to ihee, or thou hast received aD 
invitation, or %ai long at a feast. Tbuu rvjoicesl, heeauaa 
llinn hast sal lon^' at a feast: anotlier day grieveth ihee, 
because tbou hast not had to blush. However, at whaltvcr 
good of this »orl ihou rejoice.'it, ai all events it is flpviing. 
But if thou rpjoicest in llie Lord thy <Jod, thou shall boar 

PiJ",^. Scripture saying. Delight theit in t/ie Lord, The mon 
firmly t-halt thou rejoice, the mori; sure II" is in Wlioni thou 
sbalt rtjoice. For if thou rejoice&l in money, thou fearcst 
the thief; but if thou rejoicest in God, what fcarest thou? 
Lest any take God from thee f None will tike God fraoi 
thee, if thon send lliin not from lliee. For God is nol bke 
the light which Mhineih in the heavens. Wc cannot approach 
to it whensoever we please, for it shineth not in every place. 
And through our weakness per!iii|)s il Cometh to pHN«, that 
in winter we delight to be in this light ; but now in summer 
time ye see that we rather xi.-ek a spot where »c shall not 
stand in the light. Itul when thou abides! in thy Gud, and 
delightest in the light of His truth, thou seekest not a spot 




wbcrc Uiou raaj*»t approach Him: bul U>y consciewce Ti». 

approaclietli, ihy conscit-ncc rctreaietli from Uim. That 

which ift said. Approach la Him, and be enlightened, is said VtM,' 
to ibc sool, not to any carriaf^; it is taid to lite affections, 
not u> the feet. And when (hou abidest in Him, thou shall 
txifSer oo heat. For llin Spirit ihull breathe an lAft, and 
WNcfer //m teingt thou thait hope. 

4. Thou Mx-tit then Ihnt ibou haxt whercoT to delight 
ecerf Aiy. Vot thy Goil will nut leave thee, even tlioiigh 
aoy thing befall thee. For hov mid was that which befell 
the holy man Job: bow sudden, how ntaiiifold ills! bow 
wufl all in which he was thought to rejoice, not all iti wjiich 
ho did rejoice, withdrawn when (he devil assailed biiu! bow 
(lid even his sons die ! All that be was careful in preacn-ing, 
perished ; all they for whom he was preserving ii, perished ; 
ycl lie |>erished not. Who gave both ll>c ouc and the other. 
And even his s^ms, tbongb they perished in this world, Hhall 
be recognisdl and received back in the world to come, ^'et 
bad l)ial man somewhat vise wherein lo rejoice ; and in him 
was thai trac which we have ju»t recited, Erer^ day tetU / 
blcM Thtf: because then (he day wltervin all petislied sliono 
upon him sadly, did (berofore the inwatd light in bis heari 
Ikil? Nay, he stood in that light, and said, ITie I^rd ^re, Jobi^i, 
and Ihr Ijord hath lakeit utcay ; u* tin- Zord hath pletitrd, 
go halh it bteu done; bletsed be the Xiime of the Lord, Ho 
then praised every day, who ereo in the day of sorrow 
praised, ll is a td)ort lesson, that (bou ever praise God, 
and with true, not false heart uv, / witt htes» the Lord alPtM.i. 
aii time*, Hia praise tball be eeer in mg taouth. ll is a 
abort lesson: i( is in fact to know that lie %\\*:\\i in mercy, 
when He giveih; tliat Me uketb auay in mercy, when He 
lakelh away: not lo believe (bat ibou art abandoned by 
Uia mercy. Who eilbcr comforteib ihec by giving lest (hou 
tail, or punislicth ibvc when thou art uphfWd, lest ihou 
periab. Whether then in His gifts, or in His sconrgcs, do 
thoD praise. 'Ihe praise of the sconrger is the healing of 
the wotin<l. Lvery daif, saith be, / tciU bleu Thee. My 
breiliren, bless God: what ever happen, blens God. For 
it is He Who catisetli liial nothing happen which ye cannut 
bear. Therefore tliuu oiigliti:st to bv in fear when it is well 



1 






p 



Dtalfi fceti should not end our praitn. 

P*iLu with tliec, and nut so to prcporu thysvll' as ihuiifc^' lhei\i 

'- shouldcst never b« uicd. Fur iT ihoti nrl m-vcr u'kA, thou art 

never provtd. Is it not better to be tried and proved, ihaii la 
be not tried and rejected ? And I will praise Thi/ Name for 
the ai/ti, and for ai/e upon ni/p. 
Ter.3. 5. Greiit is thi> iMrdyUtideerymach tohe prahed. Mow 
much was he about to say f nhal terms wa-> he about to 
seek? IIow vast a conception halh he itichidcd in ihe 
one word, very muckt ImuRinc wliat ihoii wilt, for how 
can lliut bn iiiinginrd, which i-aimul be containetl? He is 
very miuk lo be prui'ed, and of His (Jreatncm Ihere itnofudi 
therefore said he rery much, becaiwe, a/ Hix Gteuliu-nn there 
in noriid: \t*X perchanee ibou begin tu nidi lu praise, and 
think that ihon canst reach the end of His praiies, Whose 
Grcamcss can have no end. Think not ihen that He, WhoKe 
Greatness has no end, can ever be enough praised by thee. 
Is it not Ihen better that as Me has no end, so neilbcr 
should thy praise have end? Mis Greahuss is without 
end; let thy praise also be without end. Of His Greatneaa 
wlial is said? of Hin Greitlne»8 there in no end. Of thy 
praise what ? / tcitl pratue Thy Same for the aye, aiid 
aye upon age. Therefore, Bs of Hin (irraliifxn there u no 
end, so uf thy praise there si>alt be no end. For, noi 
even when tiion art dead in this flesh, shalt thou cease 
Va, lis, to praise the Lord. \\'w fM<\'mAKeA,the dead xhait not prain 
''• , Thee, O Lord; but it is they, of whom it ix «,iid,/r«(« the 
1?, Sp. dead, an from one thai i» not, cotifeaiion perinhtrlh ; not ihey 
John II, of whom He suith, he that beiiereth >» Me, though he were 

M t 22 ''°'"'' *'"' *'"'" f"^ '""■■ P*"' """ ''"'' "/ Af'rah'im, and of 

%i. Isaac, and of Jacob, i» uut the God <f Ihe dead, hut of Ihe 

tinny, Foi' if Ihuu .-Jiult never he ou^'hl bul Hih, thon shalt 

never bo silent from His jiraise. Will it be possible for 

ttiee to fear, lest uhile thou livLSt here, thou mayesl be His, 

and when thou art dead, not be His? Heur ihe Apostle 

Rom H.P'omisinR thee safely: IVhelher tte lire, ue iirv unto the 

'• L"rd ; or whether ire die, we die hhIo the Lord; uihethtrr 

tee live therefore- or die, tee are the lord's. And whence is 

it, that thon an 1 1 is, even when dead f Because He redeemed 

thee with the [irice of His blood, even by His death. How 

can He lose Hi* Mrvant, even when dead, Whose death 



T^g 'visible (Mugs' of Ood prttvs the goodnstt of all. 319 

is ihy price? Thererore when he hath saW, IVIielher tee v»m. 
tice or die, we are t/ie LortTg, that Ilemif^htsrt forth ihe prices-j^.j 
too, be aiitici], for fi>r Ihit canir Christ died ami roue fl^rti»,9- 
Hial He miifhl bii f^rd both o/ the dead a«d of Ihe lirtng. 

6. HowercT, since of His Grfatireis there is no end, and 
whom we cannot contain, wc out;ht to praise: (for if wtt can 
conlaiii Hill), ilic'iei«an end of Hi* Gr«jitnvK*;hntif there be 
no end of His Greatness, ^amv part of Him indeed we can 
conlnin, but God ciitiri'l.v wc cannot contain;) let ns, as failing 
in His GtcalncKK, (h«l wc tnuy be rtfrejiheii by Mis Goodness, 
look to His wtirk«, and by His woiLh praine the Worker; by 
what He bath made, ibe Maker ; by His creation, the Creator. 
Let 11* look at what \ix- bath dono here, uhat is wcl) known 
to us, what ia 0)ieR to our eyes. For how great tliingN 
bolides has His boundless Goodness and itlimitalile Great- 
DCK8 made, uhich wc do not know ! When we lift ihc gaze 
of cMir eyes even to the heaven, and then recall il from 
snn, moon, and stars to the earth, and there is all this space 
where our sight can wander; beyond the bcavenK who cun 
extend the eyesight of his mind, not to say of his flesh? 
So far thon us His works are known to nx, let lis praise Hitn 
tbrouijh His works. For llie iitvisibh Ihiuffs of Him from Rom. i, 
iUe. crptilion of the world are clearty seen, bring under'tood 
by the things rr/iich are made. Genernlion and gem-ratiOH rof, 4. 
shall praiie 'I'hg trorkn. Kvcry generation shall praise Thy 
works. For perhaps every generation is meant by grtU' 
ration and gmeralian. He lUd nut mean to continue 
s&ying, generndoii and generalioa, till he had defined ihe 
tfkimbcr of all generations, but Ibc R-pclition of ilie speaker 
led ibe mind of the thinker to infinity. Behold that 
genenition which now is in the llesh, destined to pass from 
hence as il came, praiselli the work* of God ; and that for 
wliieh it makeih way lo mieceed, will assuredly praise the 
works of God; andaftLT that will be another, and unto thitend 
of the world how many genera li ons ! 'Hiis he meant when 
be fiM, gencraliott and yriirralion shall prnise Thy it-orks. 
Did he percbauce mean to imply two generations by that 
repetition ? For we are in this generation sona of God, we 
shall be in another generation sons of the Resurrection. 
Scripture hath called us torn of Ihe Resurrect ion ; the 




3*20 In the work* tea thould praite IM Maker. 

FvALu Itesiiircction ilscif it hath called Rt^gcnvrauon. In thfi 
"-■ij^' rtgviwralioH, \\ Kiiith, u^hen the Son of Attn itiiiiU be ieitled^ 
SH, ' 'I'Jt His Majesty. So also iD auolher place: For Hieg shnU 
80 al*''""' mrtrry.wwr he ffiivti in marringe, for fhey are thti sum of 
the Hi!»urTecli<ni. 'llierehrc ffeneralioH and j/encralton sluili 
praise Thy works. Wi- praUo the works of the l.orcl noiv^ J 
while we HTK in thi.s iiiorliil iiatiiru: utid if we praised while 
we are fellen-d, how shall we praiae when we are crowned? , 
Therefore let us now in this generation observe lliese worktl 
of ihe I>iii'd, in Whose praise it Ik Kaid, ijenernlion and 
genenili'iii xhnU praise Thy uorks, sjnce of Thy Greatness 
there is no end. It is lawful to gaze on Thy workH, thnt 
Thou mayesl be piaised Who does! such works. 

7. And Ihi-y thall tell out Thine excellence. For neither 
shall they jiralse Thy works, save in order to ti^ll out Thine 
excellence. Boys at school are set lo praise, and all such 
tbiugB are set before them tg bv praised, a» God liath , 
vrroughl: a mortal is set to praite lliu »un, the Mky, the I 
earth ; lo come to cfen lesser things, to praise a ruse, or a 
laurel; all these are works of God: ihey arc set, they itre 
nuderlakeu, they are praised : the works are lauded, uf the 
Worker they are wlcni. I desire in thf works lo praise the 
Creator: I love not u thankless praiser. Dost thou praise 
what He hath made, and art silent of Him Who made? In 
that which thou seest, what is It that ihou praisostf The 
form, the usefuliiesa, some virtue, some power in the thingo. 
If beauty delight thee, what is more heuulirul than the 
Maker? If iixefulness be praised, what more useful llian 
He Who made all things? If excellence be praised, what 
more excellent than He by Whom all things were mudv; 
by Whom too all things when made are not left alone, but 
arc ruled and guided? Not then as some, who Ihougli 
eloquent are mule, since they praiae the creature, hut 
forget the Creator; not thus dolh generation and gene- 
ration among Tliy servsnts praise Thee, when it pmiselh 
Thy works. Uut how doth it praise? And they tkalt lelt 
out Thine vxcelknce. In praising Thy works, they shall 
tell out Thine excellence. Those praisere, faithful men, 
holy and good, true praUers; not ungrateful lor grace, 
whence they praise this and that of tiod'x works, above or 



I 



God to be praised for inani/nid atlrihn/es. 



3-31 



b«tov>% in hvaven or in eartli,- among ihoso works of Qod ^bh. 
which the^' praise liml ihc-mselvoH ultio, for ihuy too are ~ 
among the works of God. For He Who made all l)iin)^, 
made UK too timong all lhingi<i. Accordiagly, iT ihon 
praiseitl ihu works of God, thou wilt have to pruiMc tbj'self 
too, for Ihou loo art a work of God. Where then is, /W Prnr^, 
not thine owtt mouth praiw thee/ Behold, a way is found 
whereby lliou mayest pniise thyself lo», yet nut be arrogant. 
Praise God in Ihce, not Ihjself; not because Ihoii art what 
thou art, but bi-causc Uu made ibee so ; iioi because thou canst 
do any thing, but because He cati do in thee and through ihee. 
And by ibis means itiey shall praise Thoe, and (ell out Thine 
exteltence; not theirs, but Thine. Learn (hen to praise; gazing 
on thiiWorkf,<><)mire theMukcr; by giving thanks, nnl by claini- 
ingoughlaslhine. Praise Him, because He hath made, because 
He liulh thn» ordered, becatist^ He hath given such things. 

8. finally, see what followeth : 'ITtey shall tM out Thine vj&.i.'}, 
exceUeiicr, KBith he, and Ihetj shall xpcak n/flw imnjiiificence 
of the glorif of Thy Holiness, and x/inll record Thy rinndromi 
iteed*. And the ejeeeilence of Thi/ fearful itorki shuU they 
»peak of: and Thy yreatiiess, f/iey nhnll rchle it. The 
rtmernbrance of the abundance of Thy sKcctiirxK Iheij shall 
pOHr J'orlh : none but Thine. See whether this man. medi> 
tating on Thy works, bath turned aside from the Worker to 
the Work: nee whetli<;r he hath sunk frutii Hlto W)i<) mude, 
to the things which He made. Of the things which H« 
hath mude, he hath made a step up lo Him, not a descent from 
Him lo (]iem. For if thou low these mure thun Him, thou 
wilt not have Him. And what profit is it to thee to over- 
flow with ihi! wiirks, if the Woiker leave ihee? Tnily thou 
shouldest love them ; but love Hiui inoro, and love them 
for Ilis sake. 7>W oat tli^i excellence: apeak of the may- 
ni^cenie of the yltiry of Hi* HoHitets; recount Hit windroim 
teorkg ; tell of the ej^cellence of Hit terrible dveds. For I le 
doth not hold out promises, without holding out threaLi also : 
if He held out do promises, there would be no encotiriige- 
miint; if He held out no threats, Ihero would be nu cor- 
rection. They that praiso Thee therefore shall s/>erik also 
of the excellence of Tktf terrible diedn: the cscellcneo of 
ibal wwrli of Thy hands which puuishctli and aduiiuistereili 

VOL. VI. V 



r 3S3 ff'kat tee learn of God, vie mustprochim to othtrt, I 

ISiLu disci|ilmc, ihc-y shall i^pcak uf, Uiur ttlinll not be silent : for 

- ' - V*" ihcy shall iioi ])riiclaiin Thine everiastinR kiiig<lom, and be 

»il<-nt abiHit 'J'hino everlasting fire. Fur the piiiiw; of God, 

I »eltint; tliGc in thu way, oiiglit to shvw thee hoili what thou 

I shoiilitcsl l«v<', atid what thou ahouldest fear; what thou 

f »h»uktcsL seek, and nliat ihou shodldcst shun ; ivliat thou 

sbouldost chooKc, and irhat thou iiliDiildcxt avoid. I'be time 

iif choic<! is now, the time of reccivio);; will bo hcrrofter. 

Let then the exccUencv ol'Tliy lerrililu things be told. And 

7T>y gretitNCix, theg shall rucoiitil it. Unlimited as it is, 

though ft/ 7*j i/rtnttness there i* no end, they shall not be 

Hilent about it. That Thy t/reaines*, of which i had ftaid 

above, atid of Thy ffreatneax there is no end, that they thnlt 

recount, lloiv shall th^y recount it, if there H no end of it? 

They shall rueimul il when they priiisc it ; and bccauso there 

t» no end of it, so of ilia praise also there shrill be do cod. 

Let ns prove that of Ills praise there shall be no end. 

1VH4,4. /^/cwi^, saith tlie Psalnii.st, ir/tr) dwell in Thy hiiuset Ihey 

will be alieay prnimig Thee. And Thy greatness, that, 

that boundless greatness, they shall recount it. 

9. The rcmeinhrance of the abundance of Thy sirertnetH 
they shall pour forth. O happy feasin ! What »hull they eat, 
who thus shall pour forth! The rememhratiee o/theabun- 
dance of Thy swertnexx. What is, the remembrance of the 
abundance of Thy »tceetne»s Y Beeanse Thou didst not forget 
us, when wo had forgotten Thee. For all Ht-sh bad forRottoD 
God, but He furgat not His owrn works. This remembrance 
of His concen)iDg us, in that He forgat us not, is to be 
proclaimed, is lo be told out; and because il is very sweet, 
it IK to be eaten, and poured forth again. So cat, that Ihou 
maycst pour forth again ; so receire, that thou inayeMt ^v«. 
Thou calest, ivhcn thou Icamest ; thou pourest forth af^aiii, 
when thou teai-heitt : thou eatest, when thou hcarest ; thou 
pourest forth again, when thou preaehest ; but thai iliou pourest 
forth, which thou hast first eaten. Finally, that most eager 
fcaster John, to whom tlie very table of the Lord sufficed 
not, unless he hiaued on the Lord'.t Im-osi, and of his inmost 
Johu I, jieart drank in divine secrets; what did he pour forth? In 
the beginning trm the H'ord, and the IVord ttas fcilh God. 
7%e remembrance, therefore, of the abundance of Thy sweet- 




AH good cnmei Jrom Qotft Grmv. 323 

nem they xhaii ponrforlk. How is it ibat it sufficcth not to Vbr. 
say. Thy retttembrttnce ; or, the rememlivaitcc of Thine ^^ 
abundance; or> i/ie remembrance of Thy aweeltiess; bul* 
the remembrance of the abundance nf Thy auectnesa? 
Because, wliut iivailcth it if it ba at)uii<luntt yet not street? 
So also ii is annoyiug if it be i^wedt but lou Utile. 

10. 'I'heroforo, the remembrance of the abundance of Thy 
SKCetness they shall pour forth : bi-causo Thou didst not 
forget u», and not forgetling, diilitl uarii uk, tbat Thou 
mightest bring us also to ri»:oU<;ctioD. For all the ends a/'Ft.tl, 
tie earth shall remember Ihemselt^ts, and be turned unto 
the Lord. Because then they shall pour forth the wwrn*- 
brance of the abundance of Thy sireetnens, undcTStanditig 
tliat there i» nought of good in theuiKelvcN, which coiaelh 
not from Thco, and ihal ihey could not turn to Thee, uuli-xs 
they were wanicd by Thee, and that tlii-y could not be 
brought back to Thy recollection, if Thou furgHtlust tbcm; 
cotuidoring these things by Thy grace, Ihey shall also erult 
in Thy riyhleouxwss. Considering, 1 say, these things by 
Tby grace, they shall aho exalt i» Thy riyhteousnesx, not in 
their own. t!retlin-n, if yc wish to give forih grace, drink 
in grate. What Is, drink in grace f liearn grace, iinder- 
Maud grace. We, before we were, were not al all ; and we 
were tnadi- tnen, wlien before we were nothing. And then when 
wo were made meii, from tbe stuck of the first sinner we were 
also wicked, and icvre by naturt the childreti <^ u>rath,r.flt.s, 
eeett at olhem. Observe we tbmi the grace of God, not only*" 
whereby He made, but also "hereby He re-made us. To 
Whom tliereforc we owe tbut we are, to l^iin we also owe 
that wc arc juxtified. Let none seem to attribute to God 
that he is, and to himself that he in ju«(. For better is that 
which tliou wouldest attribute to thyself, than what thou 
wouldent attribute to Ilim. For it i» a beller thing that 
thou art righteous, limn that ihou art a man. Thou givcst 
that which is lower to God, that which is higher to thyself. 
Give all to Him, in all jiraiite Him: so wuuldest thou not 
fall from the hand of ihy Maker. Who made Uiee to be i 
la it not wrilteii, that God look dust from the ground, and Gen. 2, 
with it made man? Uefure thou wast man, Ihou wasl dust;'' 
before Uiou nust dust, tliou wast nothing. But give not 



I 



324 



Our good works Go^* work in ui. 



^t^M ilianks to thy Maker for tliia making; alone ; liear aUo another . 

' ****• making, wlieri^in He made thee. Not oftrorkx, eaith Paul, hst 
any one should hi>n*l. Bill what B>ui(l be ? Sot of tcvrks, lent 

Eph. 3, any one xlioald himnt : wlial said lie before Ibb } By gracti 
lire ye saved, IhroHgh faith, and thai not of ^ourseli>en. Theso 
are tlm words of tin: AiJOitllt!, not mine, by yrrice are ytr sared, 
Ikrongh faith, and thai, namely, that ye should be saved 
thriiiii^h faith, not of yourselves. Althoiigli the very word 
Khich h« hud used, liy i/racv, is clciirly not of yoiirxeltsrx, 
yd ho chose tu sut foitli Ihis Htill mare plainly. Give toe 
ono that inidt^rsiaiidL'th, and he hath said all. By grace are 
ye fated: wlicn llntn lii,ar«!<t Ay ^rtc«, iiiidersland 'gratis.' 
If then it be gratitt, thou ha^t irrought nothing of thine own, 
baat merited nothing. For if ought is to bo repaid to merits, 
it is reward, not grace. By yrace, snilli he, yr are etirvd, 
ihrongh faith. Ex]>1ain thin yet more clearly, on account of 
the arrogant ; on account of the self-coniplacent ; on account 

Kuiii.lo, of those who are igiioranf of the rigkleousnenn iif Ood, and 
desire to establish their otcit. Hear this same thing yet 
more openly : and this, that ye aro saved by grace, is not of 
yourselivs, it is the gift tif God. Hut wo too piThapn hare 
done sonmnhat, to earn the gifts of God. Sat of trorku, 
tuilti ht't l^sl any should boail. What then ? do we ii» good 
uoike? Vc8, we do. Dili how? Dy llini working in us: 
for by faith we give gdaco in our hearts to Him, Who in ua 
and ihrongh us doeth good works. For hear whence it itt 

Eph. 3, Uiat thou does! good works; for we are His workmanship, 
created in Christ Jesus unto good irorks, that tre should 
walk in Ihem. That ia the abundant sweetnesM of Hid 
remembrance with rcgnrd to us. lly uUering foith this, 
His preachers shall ejuill in His riyhlftousnest, not in their 
own. What then hast Then done titiln us, O Lord, Whom 
wc praise, that wc should be, that we should praise, that we 
sfaould exult in Thy righleonsness, that wc should utter 
forth the remembrance of the abundance of THy sieeetness f 
Let uit tell it, and, ax we lell, let us praise. 

i«r.e.9. IL Merciful and pitiful is the Lord; long suffering, and 
very merciful. Stceel is the Lord to all, and Jlis compasnions 
reach into ail Ilis teorka. Were He not kiicIi as this, iheie 
would be no sevtciug to recover us. Consider thyself: what 



The ffrtaliuist of Hit Mercy. 



S25 



didst thou (Ipscnc, O sinner f Deapiser of God, wlml didxt 
thoH dc!>erve? See if ought occur to thee but penaity, if 
ought occur to thtfc but puuishmeiil. Thou Kt-ttst thi;n whnt 
was duo to ihec, and what lie halh gtveu. Who pave j^ruliii. 
Thorc nas givvu pardon to (he siniipr; there nas ^ircD tho 
spirit of juiitificiiiioii i th(-re m'un ({i^'i-i) chnrity and love, 
whcTcin thou in ay est do ail good works; aud beyond thi«, 
Ho will give thccalso liff cvLTlasliug, snd fellowship wiih tlie 
augels: all of [lis mercy. Bonst not at all of thino own 
merils, for thy very merits are His gifts. And iu Thy 
righteousness Ittey shaH ejrull. Merciful nnd pitiful is tlit: 
Lord; II1011 Who hnst done all gratis. Long suffering ; for 
how great sinners dolh He bear with. Mvrcilid and pilij'iil 
is the t^rd, toward those to whom He hath given pardon : 
toward those to whom as yet he hath not given, tnng suffer- 
ing ; uot condemning, hut waiting, by His very wailing 
crying out, Turn ye hiiIo Mf, nnd I irill turn to yoa : aud 
in exceeding long suH'ering; / iriU not, snitb He, Ihr dfilh 
<^ a sinner, but rnlfirr that lie rtturn, imd lirr. He 
indeed is tony suffering ; but thou, after thy hardness and 
imfienitrnl heart, treaxurevt up unlii thyself urath against 
the dug of u-rath, nnd reci-lalian vf the righteoim judgment 
of God, lyho shall render lo trtery man acvordiny to his 
deeds. For He is not so long suffering now in enduring, «s 
thai He will never he rij^hleous in punishing. He dividcth 
(be times: now He calk-th thee; now He eshorteth then: 
He wailetli till thou come lo thyself; and dost thou (arry } 
Great is His mercy, in tliis too, that He liaih made the days 
of thy life uncertain to thee, that thou shouldest not know 
when thou art to depart hence; and so, whilo tluiu daily 
lookest to dcpnrt, Khouldext at h-ngih luru to Him; in ibis 
too, great is His mercy. But if He had fixed the day for 
all. He would make sins to nbonud l>y men's security. He 
gave thee hope of pardoit, that thou mightest not by de- 
spairing sin more. Doth hojie and deitpuir are lo be feared 
in sinK. Behold the voice of one who despairs, so as to 
incrsase his sins j aud behold the voice of one who hopcth, so 
as to increase his sins ; and see how ihe Providence and the 
Mercy of God meeteth each. Hear the voice of one who 
despairetl) : ' Now,' saith he, * I must be damned ; why 



Vm, 
B.l>. 



Zvcb. I. 
S. 

M>1.3, 
7. 

3^. 11. 

Rum. 9, 

6. 



320 Prffttmptian and deiipair equally deadly. 

iNiLM should I not do wbatsocvcr I will f' Hear too the rwce of 
" ■— * - ' ■ QUO who hopulh : 'fircat is ihe mercy of llie Lord ; when- 
soever I turn to Him, He will forgive roc all : why should 
not I do whutsocvcr I will V The one despairs, so a« lo ain ; 
llio other li»|ie!t, ko ns lo sin. Both are lo be feared, both 
are perilous: woe, because of despair! woe, because of 
hope ! How doth the incrcy of God meet both th«se pt^rils, 
both these <'vil!t ? Whnl suycst thou, who through despair 
dtdxl choose lo sin ? ' Now 1 muM be damned : why should 
E»-i. I not do whatsoever I will?' Hear the Scripture: / viU 
**• "• not the death of a girtner,hut rather that he nhould turn, 
and lire. By these words of God, hu lit brought back lo 
hope ; bill thcT« ia another snare lo bo fcorcd, lest through 
lliis rcry hojiu he kiii the more. What th«i> didst thou also 
say, ihou who through hn|>e »inneKt yet more ? ' When- 
soever 1 turn, God will forgive me all ; I will do whatsoever 
Etxioi. I will.' Hear thou also the HcripUire: Afatr no Ittrri/iiiff to 
"• '■ turn to the Lord, neither put off from day to day : for 
miditenli/ thalf tlia tcralh come forth, and in Ihe time oj 
terigeance Hi- »hall destroy thee. Say not then, ' To-morrow 
I will tuni, to-moRow I. will please God; and all lo-day'i 
and yesterday's deeds shall be forgiven me.' Thou saycst 
irue: (Jod hath promiKcd pardon lo thy convention; He 
hath not promised a to-morrow to thy delay. 

13. Stccvi M the Lord to all, and Hit compastiont art 
over all Hit work*. Why Uimi dnth He condemn? whj 
doth He scourge? Are not they whom He condcmneth 
whom Ho scourgcth, His workaf Plainly they are. And 
will thou know Itow Hi.t cnmpannioHi are otrr nil llu 
Matt.S.WorAs? Thence is (hat long Miffbring, whereby He makell 
His mn to rite on the evil and on Ihe good. Are not Hit 
campnittianit iner all Hi* trorin, IVho sendelh rain npot 
the Just and upon the unju.it Y Arc iiol /lis compnsxiOM 
wer alt Hit tcorkaf In Hia long aulTering He wailetl 
Zvch. l,for the sinner, saying. Turn ye to Ale, and I trill turn tt 
you. Are not His compassions over all His tcorktf Ant 
M«t.3(i,when U« saith, Go ye into ererlasUnffJire, prepared /t Ihi 
dpril and his angeU, this is not His compassion, but Hi 
»everiiy. His compaosion i« given Co His work.": Ht 
severity is nol over Hig works, but over thy works. Lastly 



i 



yfll God's works praUe Him, 



m 



^ 



if ihuu remove ibine own eril works, and (lien) remain i» Vrk. 
tliee Doiiglit hut His work, [lis compassion will not leave "^ 
ihce : but if thou )cavef<t nut tlij- works, there will be sercrilj- 
over tby works, nol over His work». 

13. Let all Thg taorks, O Lord, con/eni to Thee, and lefn.M. 
Tky minlx blex» Ther. 1^1 ntl Thij trork* confesH to 'f'/iee. 
ilow so? Is not ibe curlli His wurkf Arc not tlio Irceti 
His work ? Cattle, beasts, fish, fowl, are not ihey Him works ? 
Plainly tliry loo arc- Ami bowxlmll those too coufuss to Him? 
1 see imlet!<l in the angcbt that Hik workit confess to Him, for 
ibe angels are His works: and men are Hin works; and when 
men confess to llim. His works confess to Iliin; but haw 
trees and stones lli« voice of coiifcKsion? Yes, vorily; Ut. 
all His ujorki con/ess to Uim. What sayest thou? even 
the earlb and the trcesf All His works. If all praise, how 
do not all confers? For conf(!?«»ion i* Kuid nut only of sin, 
but of praise also : lesi perchance, wherever ye bear ' con- 
fossion,* ye think that it is of nought, save of sin. For ho 
onlirxtty is this ihougbi, ihat whenever it soundetb in 
the ward of God, forthwith il is ibe habit to beat the 
breast. Hoar that there is confession of praise loo. Hud 
our Lord •TesuM Christ any sin? And yvt Ho sailb, /M>it.li, 
aw/eaa to Thee, O Father, Lord of heanen and ntrl/i.' 
There is confession then in prai.M.*. Accordingly, how shall 
we take, let all Tliij workx cou/eia to Ther, O Lord f Let 
all Tby works ptaiftu I'hee. But there aviseili ilic same 
question in regard of praise, as in regard of confession. 
For if cart)) and all things devoid of sensation therefore 
cannot confess, because they have no voice lo confess with ; 
neither will lliey be able lo praise, becauso they have no 
voice to proclaim wtili. But do nol tUo*e Three Children 
enumerate all things, as ibey walked amid the lianuleM 
flames, who had leisure not only not lo fear, but even to 
praise Gutl ? They say lo all things, heavenly and earthly, 
Blesi ye the Lord, praise Ilim, and magnify Him for erer. 8on(t of 
Hehotd how tlicy praise, l-et none think that the dumb slonc ^[jf,^ 
or dumb animiil bath reason wherewith to comprehend God. (t'ca.is. 
Tliey who have thought this, have erred far fmm Uie truth. 
God bath ordered every thing, and made every thing: lo 
some He hath given sense and uuderslanding and imnior- 



9S. 



Sic. 



328 Because in Ihem tee tee Hit Almightineu. ^M 

PuLM uOity, 8B to tlie angels ; to some He liatti given sense and 
•^^^^ undcrMUiiiiiiig with mortality, as to man; to some Hir lial]i 
g^ivei) bodily sense, yel guve ihem iiot undcrstUHiling, or im- 
taorlulity, a» to cattle : to some lie bath given neither sense, 
nor iiihIcts Ian ding, uor imiuorlality. as to herbs, ttccH, kIohw : 
yet even thi^sc cannot be wanting in their kinil» and by ccirtaiii 
degrees He hath ordered lli(>creatio»,froineaithup toheaven, 
froni TiD^lilG to iiirisible, from mortal to iinniurta). This 
framenork of creutinu, this most perfetily onlt^rud beauty, 
ascending fiom lowest to highest, descending rroin highest 
to lowest, never broken, bnt tempered together of thiiigit 
unlike, ull pruiselh God. Wherefore then doth all praUv 
Uod ? Ilecause when Uiou considerest it, and seest its 
bounty, thou in it (waisesl God. The beauty of ihe earth 
is a kind of voice of the dumb earth. Thou observesl and 
ttuesl ita beauty, thou seest its fruiifulucss, thoti scest its 
strength, how it r»;cuivelh seed, how it often bringeih forth 
what is not sown ; (hou seest this, and by ihy consideration 
of it, thun, as it were, qiieslionest it; thy very inquiry into 
it, is <^neMiuning it. Put when thon hast incjniied into it 
in thine admiration, and ha^t searched it out, and bast 
discovered its mighty strength, and groat beauty, and 
surj)assiug excellence, since it could nut of itself and in 
itself have this excellence, it forthwith coriielh into thy 
inind, that it could not bu of itself, without Him, the Creator. 
Aud this which thou bust found in it, is the very voice of 
it* confession, that thou praise the Creator. When thou hast 
thought on ilie universal beauty of this world, dotli not iu 
very beauty as it were with one voico answer thee, * 1 made 
nut myself, God uiude me ?' 

14. Therefore let ail Thy works confess to Tkw, O I^rd, 
and iel Tkft sttinls blesi Thtc. That in coufeasion of Thy 
works Thy saints may bJoss Tlieo, let Tliy saints look into 
Thy creation cuufctfsing. And hear Thou their roico when 
tliey bless Thee. For when Thy saints bless Thee, what 
•w.ll. say they? They shall leti tiie ylory »/ Tliy kingdom, and 
talk of Thg Potter. How powerful is God, Who hath made 
thi! i-jirlh ! bow powerful is God, Who hath filled the earth 
with good things! how powerful is God, Who hath given 
to the auiiuaU each its own Ufe! huw powciful is God, 



^F Tlie turpaiuing beauty of GoiTt Creation, S39 

Wtio bnth given (tiffereiit seeds to the womb of (be earlb, Via. 
thiit tbey iiiiKbt make to spring up such various ebooU, - - ' — 
sucb beauliriil Irccs! bow powwrfiil, hnw grual is God! 
Do lliou a>sk, crcutioii oiwwereih, and by iLh answer, as by 
tbe confettajon o( the creature, thou, O saint of God, btcssest 
God, and taikest of fli» jntwer. 

15. Thai Ihet/ mnij make known la the mm of men Thyf*T. ti, 
power, and Ike t/loty of the ffrealneiff of Ike beaaly of Thy 
kingdom. Thy saints tbtni commend Ifie ijlori/ of the 
yretiiiieis of the hfniily tif Tliy kini/dom, the glory of the 
grfiitnv«H of ilM beaniy. There is a certain greattteas of the 
heaaty of Thi^ kingdom : that is. Thy kingdom halb bcanly, 
and gti-al bcaiily. Since whutt-vt-r bath beauty, hath beauty 
ftoni Tbee, bow great beauty bath Thy vrhole kingdom! 
Let not ibe kinf^tlom Irigbtun us: it hatli beauty also, 
wherewith lo delight ns. For what is that beauty, which 
(he Hoiiits shall btreufier enjoy, 10 whom it shall be said. 
Come, ije blessed of \fg Fat/ier, enjoy the kingdom f \Vhence MuklS, 
shall ibey come f whither shall they couii; f ni^bobl, bre-'** 
thren, and, if ye can, 9s far as ye can, think of the beauty 
of that kiugdani which is to eoniu ; whence onr prayer 
sailh, Thy kingdom come. For that kingdom we desire 
may come, (hat kingdom tht: saints proclaim to be coining. 
Obnerve this world: it in beautiful. How beautiful ar« 
earth, sea, air, heavens, stars. Do not all these frighten 
him who couHiderelb thcin } la not the beauty of ihcm so 
conspicuous, that it scemeth as though nothing more beautiful 
could bv founil? And bcrv, in this beauty, in this fairness 
almost unspeakable, here worm and mice and all creeping 
things of the earth live with thee, they live with thee in all 
this beauty. How great is the beauty uf tliat kingdom, 
where none but angels live with Thee? Too little then was 
it to say, the glory of the bt.iiuly. For we might speak of 
the ylorij of the henuly of any beautiful thing set on (his 
eanh. or that in green on tbe earth, or that shinelh from 
heaven ; but the gienUieit of the beauty of '/Ay kingdom 
coinniendeth to us somewhat which as yet wc sec not; which, 
85 yet unseen, we believe; which, believing, we long for, 
for longing for which we endure all things. There is ilien 



1 



I 3S0 Oail't Promues a'hich have htenfulJiUeii, ^H 

PiuLH a grcatiicHs of a vorlain beauty ; let it be loved before it is 
. " -— • seen, Ui«t wbcii it is wvn, it may be retained. 
"*'•'■•• 10, Thy kinydam. What kinj^ciom mean 1? a kingdom nf 
all agen. For llic kingdom of thiti age too bath it« own 
buaiity, bill tht-re i» not in it (bat greatne.sit of beauty, 
sucb as in tbc kingdom o/ nil aijen. And Thy dominion it 
in every j/cneralion and ifeneratiim. This w tlifi rc)>etilion 
ve noticed, MKiiifyiiiK eitber every generation, or tlie 
generation whicb will be alter lliia geucration. 

17. ^ Faith/Ht m the lAtrd in Hit wonU, and holy in alt 
His work*. Failh/uf it the Lord in Hia wordx: for wbat 
halh He itromised that He bath not given ? Fniih/ul in the 
Lord in Hi' wordg. Hereto there are certain thingt; wbicli Uo 
hath jtroiniited, and bath not given ; but let Him be belteved 
friitu the things uhich lie hulh given. Foilh/iil in the Lord 
in Hit tcord*. We might well brlievu Him, if He only 
spiike: lie willed not that we shoiild believe Him Kfienking, 
but that WG should have His Scriptures in our haudn: as though 
Uiou shouldcst say to a man when thou promisvdst hiin some- 
thing, ' Thou helievest me not, behold, I wriie it for thee.' 
For because one generation gocth and another cometh, and so 
tlicse generations liusien by as men retire and tiucceed one 
another, it was needful that the Scriptures of God should 
ri;uiiiin, and a kind of bond of God's, which all who pass by 
might read, and might keep to the palh of its promise. And 
bow great tbin^fs hath lie already paid in accordance with 
that bond ! Do men hesitale to believe Him concerning the 
itesuireclion of the dead and the Life to come, which aloQO 
now remainelb to be paid, when, if He come to reckon with 
tbc unbeliever!*, the unbelieveiH musr blush ? If God say to 
thee, * Thou hast My bond : I have pronnxed judgment, 
tlie separation of good nnd bad, cverlasling life for tho 
faithful, and will thou not believe? Tliei'e in My bond read 
all that I have promised, reckon with tne : verily ewii by 
cininling up what I hnvc paid, thou canst believe that 1 
shidl pay what still I owe. lu lh;il bond thou hast My 
Kom.B, only -begotten Son promised, IV'hom I 'pared not, but gave 
Him up for you all: reckon this thou among what i» paid. 
* Thiv Tom is not coiiuiavd iii the Kiiitliuli vvrBion. 



an earnest that He will fulfil what remains. 331 



^ 



II. 



Head the )>o»<l : I pronii»c;d tht-rcin thut I would give br Tkr. 
My Son lh« carii^Ki of ilie Holy S[)irU : rcckou ihal iw paid. — t— 
I [iromrsed (herein the Wood and the crowns of ibe gloriotis 
Martyrs; let the iuhks'' rtinint) you that My dclit has been 
paid. Hut thiit ihiM p;!i>ry of the Murtyrs might l>e {>aid, 
which in |iromised ihec la the bond, where it is wrilten. 
For Thij sitkc are tre killvilaH the daylong; (bftl this might P>.«4, 
be paid, flic ttaliottf rngrri, nntl thn people imatjitied ntin p^^ i 
Ihiiiff^: the kintj* of Ike earth stood up, and the pnHcet^ 
came together, against the Lord, and against Hi* C/iritt, 
Till.- ]>riii('OK cnin<! togi^iht-r, uuiixpiring agaiiiKt the Christians. 
Further, did I not promise in the bond that the kings •should 
b<;licvc, and have 1 tiut jiiirilled it in dei-d i Listen whero I 
jiniinint'd it: All. kings shall u&rship Him, all nations shaltPt.32, 
serve Him. llngrateful one ! thou readest what wm duo, thou 
scesi what has been paid, yet thou bcliuvcst not what ■> 
promised. Read anutlit^r thing in My bond: bccaiiKK /Atfpn.g,]; 
nations raged, because Mine eni^mies spake evil of Me, [that i«, *'' '" 
of Christ,! M'A^M shall He die, and His ^ame perish f because 
they did and said all these things, rend what I priiniiKcd, what 
I hound Myself to pay. Thv / ord shall prrvail itgninsl them,Zcph.i, 
and shall destroy all the gods of the nations of Ihe earth ; 
and they shall trorship IHm, evtrry one from liis place. 
Well, now He hath pn-vuihid. He hath destroyed all the gods 
of (he nations of the earth. Doth lie not do this, and pay i(? 
Ho S4-I(eth before ihe eyes uf all His payment of His debts: 
some He halh paid in the time of our ancestors, which we 
saw not: some Hi; hath paid in onr times, which ihey saw 
not; throiighoiii all generuiiouK Hu halh paid what wss 
written. And what remaincth? Do men not believe Him, 
when He hiith paid all thixf What reinaineihf Behold 
tlioii hast reckoned: all this He halh paid: is He become 
unfaithful for the few things which Temuin i God forbid ! 
Wherefore? Because Mv Ijord is faithful in Hit words, and 
holy in all His uorks. 

18. The Lord slrenglheneth all that are/ailing. But who ter, H. 
aru alt thai are falling f All indeed fall in a general sense, 



n. 



1 




*> ^ivnolc q|] Pf. 1.9. tol.ii. p. 3)4. 
•rraion tf 
plaltolird 



Thi* wnnon >|ij<i'»n fraiii tbia to bii*a mcntionad. 
W*ii piaitolird in t1i« BiMilioi 



' Wh>M Mu«,' u ■«>] u IkoH tbcrv 



BitfilioB of tbt- 




332 



God hefpelh His people in distress. 



p9*i.»i but he mcamttli tiiose who fall in a particular way. Vm muny 

■ ?'"'''' fall fiom Him, many aluo fall from llieir own iitiagiu;i lions. 

If they had i^vil i mug i nation it, they fall from thom, and God 

streoglhi'ned alt thnt are/alliHff. They who lose any tiling 

in this world, yet are holy, are as it were dishonoured in this 

world, from rich bcL-ome poor, from honoured of low estate, yet 

an; thi'y God's saints ; Lhcy arCi as it were, falling. But God 

VtaiMiXlroiigllienelh. For the jaxt fallelh neoen times, and r if eth 

'^' again ; but the icicked shall be weakened in evils. Wlieo 

cvil» befall tlio wicked, they arc wcahened thereby; when 

evils befall the rifihtt'ous, the Lord slrenr/Hienetfi all that art 

Jailing. Job hud falWn from the brighliieBs of ihc former 

light of temporal things, with which lio had shone for a 

while ; ho had fallen from ihe glory of his house. Would yo 

know how far he had fallen^ He sat on the dunghill: yet 

the Lord strengthened him when falling. How much did 

He strengthen him ? So much that, ovrn in the grievous 

wound wherewith he was smitten throughout hix whole body, 

he aiiftwcred hi» wife, when she, the only helper whom the 

Job 9, devil had left him, templed him, Thnu husl spoken an one of Ike 

foolish womcH : if ire reccivt^ good at the hand uf the Lord, 

shall tee not also endure evilf How had He strengthened 

P».37, him when falling I The Lord slreuglhcmth all thai are 

/ailing. When the righteous fallelh, hv shall not he Imuhted, 

far the Lord slrengtheneth his hand. And lifleth up all 

those that have been rasi doim : all, that is, who belong to 

JwM*!, him ; for God resisleth the proud. 

19. The eges of'all hope upon Thee, and Thou givest them 
food ill due season. Just as when lliou refrcsliest a nick man 
in due xeaxon, when he ought to receive, then Thou givest, 
and what he ought to receive, tliat Thou giveat. Sometimes 
then men long, and he giveth not: he who tendeth, knowclh 
the lime to give. Wherefore say 1 this, brethren ? Lest any- 
one, if perchance he hath not beeu heard, nheu making 
some righteous request of God: (for when he maketh 
any unrigbleous retjutitl, he is heard to his punii<htncni :] 
but when making some righteous recjuent of God, if perchance 
he have not been heaid, let him not be down-hciirted, let 
him not faint, let bis eyes wait for tlie food, which He 
giveth in duo season. When He givetb not, lie tliereforo 



7. 
m. la. 



k 



^ //» withhoUt, at well at gwet,for our good, 333 

girelh not, lest Ihal which He givetli do barm. For xhe Vk«. 
Apo^tiU' inadi; no iinrighlf^oiis request, when be bemuijkt 'Afl'sg^-is 
the Ihorn in the Jleth, the meMenyer of SuIuh, wherehy hel. 
tfas buffetieii, might be taken fi-mn him : and yet be asked, 
ttud did not receive-, hecaiise a« yvt it was tbe lime for 
exercising bis weakne-^a, not tbe dne season of food. Mif ih.», 
grace, He sailb, m sufficient for thee: for My alretiglfi is 
made ferfecl tn irenkiie*^. The devil a^tki^d perniissioii to 
tempt Job, and received it. Learn here, m_v bretbren, a 
great im'stvry, ni-vdfnl to be lounicd, repeated, kept in 
mind, never forgotten, on account of the ubnndancc of 
te 111 |)lni ions in this n-orld. What sbal] I say ? Is the 
Aposlkr rcuUy to be compared with the dctil f The Apostlu 
aiikelb, and receiveth not ; tbe devU aKkulb, and receiveth. 
lint the Apostle received not, in order to his perfccling ; the 
devi] received, to bis dnmnation. Finally, Job himself received 
healing in due tteason. He was put otT, however, tliat be 
■night be proved, and ho sat long in bis sores, and asked 
God ibal iboy migbt bo taken from him, and yet God look 
ihem not away. More readily did Ho bear the devil for Job's 
trial, than Job himself for his healing. I.earn then not to 
niuriimr nj^iiinst God, and, when ye are not buard, let not 
ihat fail in joii which is written above, Etvrg dag will / 
blvKt Thfc. Kven ibo Ron Himself, e»'en tbe only-begoUen 
Himself, caine to siifler, to ])ay what lie owed not, (o die by 
the hands of uuners, to blot out with His own Blood the 
handwriting of our death ; for this He came ; and yel, (hat 
He mit;ht shew tbee an example of patience. He ch4tngedvm.i, 
the bodg o/oiir humiliation, yimkioning it like unto the bodif^'- 
1^ His aiory. Fitthur, He suid, if it be possible, let this tdKt.W, 
cup past from Me- And that, although He received not ' 
what He seemed to ask, Ho niii^ht fulfil, h'verg day will 
I bless Thee, He suid, Xerert/irlrsn, not tckat J will, bat 
tthiit Thou trill. Father. The eget of alt hope in Thee, and 
Thou ffivest them meat in due season. 

20, Thou opent-tl 'iTttiie Hand, and ^fillest cvcrg living thing tct. its. 
tcith blessing. Though sometimes Thou givest not, yet in 
due teasoH Thon givest : Thou delaycitt, not deniest, and 
that in due irason. 

St. Righteous is the Lord in alt Hi* k^h- Both when w. ir. 



J 



^^^f 884 God to be ioved/or Hivuelf, not/or Hit ffi/tt only. | 

PtiLM He smitelh and when Hu healelh, lie is righteous, aud in 
_ ££H; ijim uQri};hlcousiM.-s8 is nut. FJimlly, ull His uiinia, whon 

K Kut ill tli« luidnL uf Iribtilaiion, have 6rat |inme<] Hiii riglitu- 

^^B oiisnesA, and §o sought liis blessings. The; first tiave said, 

^^B ' Whiit Tltuti docsl !!> rightcouK.' 80 did Dnntcl axk, and , 

^^^B oUicr holy iii«ti: ' Hi)i;h(t.-uiis ure Thj' judgititiiiU: rightly 

^^H have ve siiSVrcd, deservedly have uc suffered.' 'Iliejr laid 

^^^B not tiu righteousness to Ood, thuy Inid mil U) Him injustice 

^^V and folly. Kirhl they praised Him scourging, and ko tlicy 

■ fell Him feeding. Righteous is the Lord in all Hit ways. 
H Let no one think Hiiu unrif;hli!uiiB, when pcrchunce he 
B suAcretli ought »f evil, hut tei hiiu praise Ilin riglittiouKneHit, 
B and accuse his own unrighteousness. Highteotw u the 

■ Lard in uU Hin tcag», and hoty in all Ilii trorks. 
f 23. The L/irtl is ni(fh unto ail t/iiil call uftoa Him. 

Pro*. I, Where then is that, Then shall Ihet/ caH upon Me, and t 

■ ■ tcill not hvar lhi:in? Soo then what Toltows: itlt itho call 
I upon Him in truth. For mauy call upon Him, hut not in 
I truth. They seek something else from Ilinii but seek not 
H Himself. Why lovest ihou Gud? ' KecauHO He hiilh tnado 
H me whole.' That is clear: it was He Uiat niiide ihee so. 
B For from none else comclh heallh, save Him. * BecautKi 
H He gave ine,' saiih another, 's rich wife, vrhereas I befora 
I had nothing, and one that obeyelh uie.' This too He gave: 
H tliou xayeat true. ' He gave ine,' saith another, ' sons many 
H and good. He gave mc a household. He gnro mc all good 

■ things.' Dost thou lovo HJtn for Ihisf SeekeU ihou then 
I nothing more .' Ue hungry : Mill knock at the door of the 
I Master of the huuvuliold : still hiiUi He somewhat to givv. 
P Thou art but a bi-ggar with ull these thinj^ which thou 

hast received, and Thou kiiouest it not. Thou beare&t 

about as yet ihe rugged flesh of mortality: tliou hast 

not yet received that glorious rube of imiuortoiily, and, as 

Mstt. 5, if already satisfied, <losi thou cease to aak ? Bletted are 

I they thai do hunger and thirst after ri{/hteotisRes8,/or Ihry 

shall be ^lled. Therefore if God i» good, Who haih given 
ihee what thou hunt, how much more blexsvd will ttwu be 
when He hath given iIili; Himself! Thou hasi desired all 
tlieso things of Him: I beseech ihce desire of Him Himself 
also. For tlieae things are not truly sweeter than He is, nor 



F jind Ihernfore ePffu tohett }h teit/iJrawi t/ieiu. ftSa 

ill any way are ibey lo be conipared to Him. He tlivu ^hk. 

who prerorrcth God IJimscll' to all thu things wliicfa he has^ '- — 

receit'cd, whereat he rt-joicetli, lo the tliinftit h« ha» rvirciixd, 
ho ealleth upon Gvd in IrutA. For to tell you the truth, if lo 
such men n quv»(iou were put, and it wuru suid, ' What, if 
God chase to lake away from Ihee all Ihose things whrrrin 
thou (Idigtilc.tt ?' ihvii lie would be do longer loved : (here 
would be none to say, 7'lic i.oid t/ate, the Lord hnik taken joh i 
atcaij! agil halhph'asfii llw Li>rd,to kalhU beendoue; tteiuied^^' 
he Ifie Niimtt of the Lord. IJiit whiil !«uith he, from whom 
He hall) taken llieae things away ( ' What haie I done lo 
Thco, O God I whereforo hasl Thou taken fiom me, and 
given to tliem V Tliiiu givesl to the mirighteoui', aod takcst 
from Thine own. Thou acciisest God of being unrighte»u«t 
thou praiscst thyself tis righU'OiiM. Turn thcc, aecusc thy- 
self, jtriitst! Mini. Then wilt ihou be right, when in all thti 
good which Ho dolh, God plcHseth thee; and in all ihe ilU 
which lhi>u wifliTest, He dUiileaseth thee not. Tliis is lo 
call upon God in truth. Those who thus call upon God, 
He bearelh: He is nigh: that is, not yet hath He given 
what ihou wishest, yet thurv He i». JuKt an if pttrchanec a 
phvMcian layit either upon eyes or stiimuch «hat in lu held 
by burning, though the sick man ask tliat it he taken from 
him, the phvsiciau awaiteth the lime, he <)o<-th not what 
ihe sick man askclh ; yet he depurteth nut from him. 
He is near, yet he docth it not: yea, all the raoru he 
doeth it not, because he is near. For lo heal him he 
laid on what he hath laid on, and tu heal him he doeth not 
what he is asked. He heareth him not in regard of his 
preitent will, yet he heareth him iu regard of his future healing, 
and thia at all events according In bin will. For surely he 
wishelh to be made whole, even if he wish not to be bumL 
l^fijfli then w '/"? l-ord lo all that call upon Him. But 
mhai ail? Alt that call upon Him in truth. 

28. He Kill prrform the u-ill cf them that fear Htm. w. i». 
He will perform it. He will perform it: though He perform 
it not at onco, yet He will perform il. Certainly if therefore 
thou fearcst God, that thou maycst do His will, behold eten 
He in a maimer minivteretli to thee; He docth thy will, 
And He nhall heur their prayer, and *ntw them, Tlwu 




3S6 



The goodnegs and ifxerily of Ood. 



Pbaln scubI thai Tor ih 



purpose the Physician hears, that He 
When? lli-ar i5n; Apiisih; tdlitig ihco- For 



CKLV. 

94. tre are gated in hope: bul hope irhu-h i« seen ix not /tajir : 
but if urhril tee tee nol tte hope for, Ihen do we uilh 

iPtt I, patienee wait for U : Ihe nafvaliiin, that isi vrliich Peter 
calleth readi/ to be repealed in Ihe IiihI time. 

It. 30. 24. The Lord guardeth all Ihat tow Hint, and all nitnwrs 
He u-ill deslrog. Thou secst that there is severity willi lliin, 
with Whom is so great -sweetiiviis. He will suve ull ihut 
hope in Him, all Ihe faithful, all that fear Him, all that 
call upon Him in tnitlt: and all tianert He will destrog. 
What all sintierx, save those who persevcri; in sin ; who dare 
to blame God, not themselves; «ho daily argue againM 
Uodi who de.'puir of pardon for their sins, and from this 
very di'9ip:iir heap up their sins; or who pt-nersely promise 
tlieuiselves pardon, and through this very promiite depart 
uot from their nins and impiety ? The time nill come for 
ill! these to be separated, and Tor the two itiiisions la bu 
made of them, one on the right hand, the other on the left; 
and for the righteous to receive the everlasting Kingdom, 
the wicked tu go into everlasting fire. And alt Kinttera He 
ahait destroy. 

2&. 8ince this is so, and ue have Iicnrd the blessing of 
the Lord, the works of the Lord, the wondrous things of 
the Lord, the mercies of the Lord, the severity of the 
Lord, His Providence over all His. iiorks, the con* 
fession of all His works; observe how He concludelh in 

»er. 91. His praido. My tiioitlh xhall s/mik the praise of the tMrd, 
and let alljtesh bless Hi« holy Name for ever and ever. 



Lat. 

otLr. 



PSALM CXLVL 

Smnim la Ihr people. 

I. Thk divine songs tire the delights of onr spirits, wherein 
even weeping is not without joy. To a faithful man, and 
one who is a stranger in the world, no remembrance is so 
joyous as ihat of the city whence he is a wanderer: but the 
recollection of his city in his wanderings is not without 
sorrow and sighing. Yet ihe sure hope of our return 



h 



It. ii. 



ffe are to Aope in God, and therefore to praite Him. 337 

comrortell) and cheerelli us when sad witb our wanduring. T«"- 

IiOt the words of God soixc ujion joiir hiiuriH, nnd lei Him, ' — 

Whose ya arc, claim His own possession, that ia, your mind, 
that ihey be not turned aside to ought chc. Let each one 
of jfcu so be entirely here, thut he be not here : ihat is, lut 
him gire himHclf wholly to the word of God, which souudclh 
on eurlh, ihut by it he inuy be lifti,d up, and not be on earth. 
For therefore Has He Godmlt/i ti«, that wc might bcwithllim. 
For He Who came down (irom heaven to be with us, maketh 
us ascend to Him, that we muy be with Hiiu. Meanwhile 
He scorned not our estrangement; for DO where is He 
a straiigtrr. Who made all thing". 

3. Behold tlie Psalm souudelh ; it is the voice of some 
one, (and that souio one arc ye, if ye will,) of some one 
encouraging hix soul to praise God, and saying to Lttnself, 
Praise the I^rd, O my soul. For somelJmes in the tribu->er. i. 
lations and teniptaiions of this present lift', whether wc will 
or no, our soul is troubled ; of w hich troubling he speaketh 
in another Psalm, saying, Wherefore art lltoti Bad, O inyP".«, 
«0u/, and wherefore Iroublesl Ikon me^ But to remove 
this troubling, he suggesieth joy; nut as yet in reality, but 
iu hope ; ttnd saith to it when troubled and anxious, sad and 
sorrowing, Hope in God, for I will yet confess to Him. The 
hope wherewith he lifted himself up, ho set in confession, ai 
though hia soul, which troabled hiw with sadnesH, said to 
him, Why sayest thou to mc, Hope in (todf I am called 
back therefrom by consciousnesa of sins : I know what I have 
committed, and thou sayest to me, hope in God. Thou hast 
committed these things, it is true : but whence dmtt thou 
hope? Because, / will confess to Him, As God hateth 
one who defendeth his sin, so He helpelh one who con- 
fesseih. Having then received this hope, « hich hope cannot 
be without joy, although we be in cirtumslanees most 
difficult aa concerning this life, and full of storms and 
tempentv, yet the soul uplifted by this hope, boatusc it 
rejoiceth in hope, mt the Apostle sailh, rejoicing in hope, 
patient in trihulalion, hath received a sort of lifting up to 
God, to praise God; and to it is said, Praite the Lord, 
O my toul. 

8. But who sailh it, and lo whom saitli be it? What 

VOL. VI. S 



3S8 The sinful snul tupenor to Ihe Mpirilual Hody, 



&c. 



pHdx shall we say, brvlhrcn ? Is it ihu flush that saitli, Prahe Ikon 

^^^ " /At fAir<l, O my malf And can the flesh siijfgest f;ood 
coiiDBcl to tlic 8oul? However much the fltsh be con- 
quered, ami Hubjecled nit a iterviint lo iih Uiroiigh atrenglh 
which the Lord imparteih, thai it seno us entirely as a bond 
slare, cnongh fur uh ihiit il hindvr iih not. In the next place, 
surely, brethren, men seek counsel from ihcir betters: and if 
our Eoiil be in aomo st-nHe good, and our flt-^h is in some 
sense good, because He erenled both Who created all tliitiga 

G<a. 1, very ijoud, altliutigh, I say, both be good in their severaJ 

lt^„_ ^ kinds, yet the Apostle saith, the body u dead because of tin. 

"*■ There is indeed that body aluo hIiicIi i« pronii»ed to iia, 
which as yet we have not, in whose redemption wo rejoice 

lb. 93. ill hope, as the Apuslltt ftailh, ll'e gruan wil/iin curseltetf 
wailitiy for Ihe adoption, lo tiil, the redt^mption of our 
bodies. For we are mived in hope. But hope which i* 
secH is not hope ; for what a man seet/i, why dolh he hope 
for f but if tee hope for uhat tee see not, then do tee with 
palieuee wait for it. Although iheil onr body be in some 
scn$« good, yet, so long ait il i« mortal because of sin, 
as long as it is needy, as long as it is corruptible, as long 
as it is so changeable, that even for a moment it abideth 
not, without doubt it is such, tltat wo must iriidi for its 
redemption, whereby it will at length cease to be such. 
IJiit what u'tl) it be hereafter ? Such a» the same Apo!«tle satth 

ICor.li^.ia another phice. For this corriiptiltle mutt put on in- 
corruptioH, and thi» mortal must put on immorlatitif. 
But even when our body shall have become such as this, 
a body now heaveidy and fpiritool, a body augel-likc in it» 
fitltowship with angels, not even Ihcu will it give counsel to 
Uie soul. For the body, ina^nuch ax it is lliv body, is even 
beneath the Koul ; and every soul, however rile, is found loore 
«xcclU'nt tlian the most excellent body. 

<1. And let nut tlu* Kccm to yon to be wonderful, that even 
any vile and sinful soul is heller than any great and most 
enrpii:i)king body. It is bctlcr, not in deneilK, but in nature. 
The sold indeed is sinful, is Mtaincd with certain delilemcnls 
of lusts ; yet gold, though rusted, is better than the nio»t 
polished lead. Let your mind then run over every part of 
creation, and yc will see that what we are saying is not 



63. 



htcaute il» capacilt), whrn amrudcd, higher. 839 

incredible, tl)at a soul, )i»wvver blumuiihlv, is yol morv proiw- 
worthy ihan a (iraiseworUiy body. There are tii-o thin^, a - 
soul and a liody. The soul I rhidL-, the body I praise: the 
s«ul I chido, because it is sinful ; ihe body I praiae, because 
it ia sound. Yvt it U in its own kind thai I prnisu thr soul, 
ind in its own bind that 1 blaino the soul: and so in its 
own kind I praiNd thu body, or bUiinr il. IT you a^k lur ^hich 
is better, what 1 have blamtd or what I have praised, 
wondrous is llie niiswi-r thou wilt rcctrivc. Tiiio, I praised 
Ihe one and blamed iho other, yet, when asked which is 
better, 1 answer that wliat I have blamed is better than what 
. I have praised. If thou uimderewt at tliesu two things, 
obiterre the case of the two things ready to our bands, which 
I hare already tpioted, the gold and the lead. Obsvrvc: 
I have found fault with the gold*: it is rusted : it shines not 
as much, it is not as clean : this load is beaulil'ul, as clean 
ks can be. The former 1 have found fault with, the latter 
I have praised, and have set bvfurv you both, finding fuult 
with the one, praising the other. After thus besloning my 
blame and praisi-, ask mc which of these is belter: I shall an- 
swer, the gold, even ihoitgh nisted, is belter, is better than the 
lead when clear. How, better, and wherefore then bast thou 
found fault with it? Wherefore have I found fault with itf 
Because tt is not yet tlie gold which it can be. What can it 
be? Cleansed and better. Because it halh not yot been 
cleansed, it is found fault with. Why hast ihoii priiised the 
lend ? Because it iit already so cK-au that it cannot be better. 
So you speak of the best horse and the worst man; yot thou 
prefiTR-st the nmn thou fiudest fault with to the horse then 
piaisDSt. For if thou wort asked which of these two was 
belter, thou woulde«t say, * the nmn,' not by deserts, but by 
nature. So in trades, thon speakest of a first-rate cobbler, 
and fmdesl fault with some lawyer, because he is ignorant 
of mauy laws: Ihou hast praised the cobbler, ihou hast 
btsmcd Ihe lawyer; yet ask which of thci<e two ts better, and 
ibe uiukiltcd lawyer is iirell-rTud to the perfect cobbler. 
Observe, toy beloved, after having in so many insUncos 
jn-aisi^ some things, blamed others, yet when asked, >ve for 
the most part prefer what ne have blamed to what we have 
praLaod. The nature of tbc wul is more excellent than the 



TSR. 

I. 



^ 



zS 




3-iO The iQul divided between love of other things and of God. 

PiAi.x nalure of the body: it stirpasseth it by far, it is a tiling 
— '■ — ' Kpininal, incorporeal, aliiii to the sub§tanco of God. It is 
soint;Hhut invisible, ii riili-lh ibv body, movetli ihe litubn, 
guidcth tho KQnses, prcpareth ibouglits, putlelh forth 
actioiiN, lakelli in imn^ics of countless things; wlio is lltvre* 
in sbori, beloved brethren, who may sufficf for the praises 
of the Koiil? And yet stich is the grace given to it, Uiat 
this man sailh, I'raUe Ihe Lord, O mif soul. Who can praise 
God ? If he said, ' praisu thyself,' jiercliance it would fail : 
he saith, pnnse God. Endeurotir with the nlTection of love, 
still then nitt fall short in His praise. Bettor is it for thc« 
to full short in pniising God, than to go forward in praising 
ihysi^lf. For when thou praisesl God, and unfold eat not what 
thou wonldcsl. tiiy Ihonght spreads inwariUy, its very 
pprcadtng makelh thcc niofc able to contain Him Whom 
thou pruiKUtti. 

fl. Who then is it, as I Ijegan to say, nlin saitli, Praue 
the Lord, O mif tout? It is not llie flesh that sailh it. Let 
Uie body bo aijgcUlikv, still it is inferior to the soul, it 
cannot give advice lo its superior. Tho flesh when duly 
obedient is ihc handmaid of the soul : the soul rules, the 
body obeys; the soul coininands, the body pcrforiuK; how 
then can lite flesh give ibh adiice to the soul? Who then 
is it who saith, Pniise the Lard, O my mulf W« find 
nothing niori! in man than flc&h and son! : the whole man 
consists of this, of body and soul. Is it then perchance 
the soul herself, who saith to herself, and in a manner 
commundelb herself, and exhoncth .ind askcth liersclffi 
For through certain passions in one part of her uaiutK hIm 
wavered ; but in another pan, which tliey call the reasonable 
mind, the wisdom whei'cby slie tliinks, clinging (o God, 
and now sighing towards Him, she perceives that certain 
inferior parts of her arc troubled by worldly emotions, and 
by a certain excitement of earthly desires, betake tlicra 
to outwaid things, leaving Gud Who is within; so she 
recallcth herself from things outward to inward, from lower 
to higher, and says. Praise the Lord, O tiiij siml. What 
pleaseth thee in the world? what is there which thoti 
wishe&t to praise? what tbat thou wisheBt to love? 
Whithersoever ihon tnrnest thyself with thy corporeal senses. 



Man thould obey God, rule hit bodg. 



341 



there meeteth thre the slcy, mceletb th«e ihe earth ; what Vna. 

tJiou lovest on earlli, is cartli'y ; wliaterer llioii lov«xt cxtn lO '- — 

l)ie sliv, is cor|)or<?al. Kvery whore thou love&l, ami evrry 
wimrc th'iu pmisesl: how greatly is lie to bo praised, Who 
made thv^e things which ihuu praiaeat! Now then tliou 
liaat lonfT lived in ihc midst of ctiga;;cincnts, and ha$t been 
battered by viirioiis desires, so that llioii uri tvcniiided, and 
bcarest the mark of their blou's : thou hast been diatracted 
betwero mony loves, ever di<(jiuct«d, iicvcr free from care; 
coiiccRti'3tc thyself widiin thysL'If; whatever before pleased 
thee withoiii (hoc, «cek now Who was its Aoihor, For 
instancot there is nothiiig better ou earth than this and that; 
gidd, for example, or silver, or animals, or ireea, or brniitirttl 
places, or the wholu earth together. What is there in 
the dky better than sun, moon, and stars? or consider if 
you will the whole heaven together. All these things 
together ore very good; for God mada all things ppryfi^n. 1, 
gooii. Oil all sides is the beauty of thf! work, which com-"' 
ineiidclh to thee the Maker. Thou admircst lliv worknian- 
ship, love ihc Wiirker. He not l;iki-ii u]> with thai which is 
made, and withdraw from Him Who mailc it. For these 
thiiigK with which ihou art taken np, Htt ni.-ide beneath 
thee, Who made thee beneath Himself. If thou clinic to 
llim Who is above thee, thou wilt trample under thee what 
ift below (hee: if ihnu withdraw lliysclf from Him that iit 
abore thee, these things will bo tunicd into punishment for 
thee. For this is the case, my brcthrnn; man received a 
body to be servant to him, haviuf; God as his Lord, his 
body as his servant : having above him his Creator, beneath 
him ih.tt wliich was crvatcd below liim; while Iho reason- 
able soul, set in a sort of middle ground, hiid a law laid upon 
it, to cling lo Him Who i» above it, to rule that which is 
below it. It cannot rule that which i!* below it, unless ii be 
ruled by Him that is better than it. U it bo drawn away 
by what in biMicalh it, it has abandoned Him Who is better 
than it. It can no longer rule whul it did rule, hceaosa 
it would not bo ruled by Him, Who used to rule il. Now 
then let it return, let it praise. The soul ilsclf f;ivelh itself 
counsel from the light of God by the reasonable tuind, 
whereby il conceiveth the wisdom fixed in the everlasting 



S4S 



JFe must praise God aa we can. 



Psju-n nature of tla Aollior. It readelh Uieri; <>f soinewliat to be 

^yj'- ffttrcd, to bi) iivaisod, to be luvetl, lo be longt-d for, and 
sou){lit afUT: as yet it gia^pctli it not, it compruticndeili it 
not; it is, as it weic, daxzli^d with bii^blncss; it has not 
Hiranglh lo abide Ihcic. Therefore tt gutbuni itself, as it 
were, inlo a sotnid male, and biaiib, Praise the Lord, O 
my xfiut. 

0. And what is the cast?, brethren? Do we not praise 
the Lord ? Do we not daily sing our bj'inn \ Daily dotb 
not oar mouth sound, our heart utter, according *o our 
ineaxiire, the praise of God? And what is it which wc 
praise ? Great w that which wc praise, but (hat wherewith wo 
praisu aw 3'et is weak. Wlien doth he who praiselh fully reach 
the trxccllcnco of Iliin he praisclh ? Behold a man slandclb 
lip, he xingelh unto God at f;rcat Ien);lh, and often hiii lips 
arc moving in song, while his thoughts arc Hitting through 
1 know not what desires. Our mind then Ktood up* as it 
WOTT, to praise (iod ; our soul (]io while was drifting hither 
and thither amid divers desires or anxieties of bitsinesa. 
The niiml, a* it were, from above obscrvcth it, drifting 
hillier aud thither, and tumiug, as it were, to its disquiet tn 
its anxielivH, it sailli. Praise the Lord, O^mt/ soul. Why 
butuest tliou thyself in other tilings i Why art thou taken 
ap with* anxiety about things of earth, and of this life? 
8land with ine, and prai)!i; the T.ord. And then the soul, 
weighed dou-n, as it were, and unable to stand up as ia 

»er. a. lilting, answcreth the mind, / irill praise the Lord in my 
life. What is, in my lifef Because now ! am in my death. 
Therefore fin't encourage thyself, and say. Praise the Lord, 
O mg soul. Thy soul answereth thee, I do praise so fitr as 

SCor.a, 1 can, slightly, poorly, weakly. Wherefore f Because, ychile 
trr are in f he body, tee are nltsfnl /ram the Lord. Whoreforo 
thus praisest thou the Lord, not perfectly, not stedfastly? 

VCiiii.9, Ask Scripture: y«r the efrniplihic hody prextefh doun the 
soul, and the eart/ily tabernacle u-eii/helh dotcti the mind 
that muneth upon many things. Take me away the bcdg 
f/iaf pretttelh doieri Ihir noul, aud I praise the Lord: takfl 
rue away the earlhii/ tabernacle thai uriyhelh doicn tht 
mind thai mnseth upon muuy things, lliat from many 
things 1 may concentrate myself to nne, and I praise thej 



e. 



IS. 



7%'! true difference bHwee^i man and man, their end. AiH 

Jjord: but, as loo^ aa I am thus, I cannot, i am weigfaod V"b- 

down. Wliat then ? Will thou be ailciit, nnd not praise the 

Lord perfecily f / tciU praisiy the Tyird in my lifiy. 

7. Whal is, in my life t Tliou art mi/ hope here. Hem P'- '**i 
vtesAyylTtoH artnty hope; bui »iy /K'^r'tW, not Wnt, but, (m 
the land of the living: for this is the land of the dying: 
WG pass from heneo; but it uiakt-H a dilfdn-ncu wliilhvr. 
For lioili ih(i etril man is a wantlurcr here, und the good man 
is a wanderer here. For it is not that the jtood pasai-th away, 
or the evil abidulh here; «r that the t-vil pu»iseth away, and 
tlic good remaineth here : both paas away, but not both to 
ODD end. There were two men : a beggar full of eorcs, Inug LdM6, 
at the rich man's (tale ; and a rich man, clothed lu pnT]>lc ' 
and fine linen, faring sumptuously every day : both "ere 
faere; both paKMcd «way from hence; but not both to the 
same place : different places receive them, because iUfferent 
deserts bring them thither. The beggar passed into Abra- 
bain's bosom, the rich man passed into the turmentit of hell. 
In body they were neighbours upon earth ; one in the house, 
ibc other at the gate: after death Ihey were so widely 
Svvered, that Abraham sailh, heticet-n un and yoa l/iere tt 
a great gulph ^fiived. Therefore, brethren, since faith fcedi 
OS here, hut our life is uot perfect, save that which is 
promised to us, hero ue have groans, here lemptiilVonk, berv 
straits, here sorrows, hi-re dangers; there our soul shall 
praise God as lie is to be praised; according to what is said 
in another I'salm, Ulf^xsed. are they who diceil in Thy hou»e, Pa.9«,4. 
they shall be alu-aij praisiny Thee : when our whol« buai- 
nes3 will be merely praise. But when will this be? Jh 
mt/ li/e. Now what has ilf It might answer thee, 'My 
deatli.' Whence, ' My death V because I am absent from 
the Lonl. For if to cling to Mini is life, to depart from Him 
is death. Uut whnl comforteth theef Hope. Now thou 
livest in hope : in hope praise, in hope sing. Thy dfiiih 
is from the sadness of this life, thou livesl in hope of a 
future life. / H'iU praixr; nailli he, my God in my life. 

8. And how will thou praise thy 1-ord ? / will tiny itulc 
mif God, (IS fotiy ax I haii- inij hriny. What sort of praise 
is this, / will xiiiy unto my <Jod oi lang nx I have my liri'ig? 
Behold, my brethren, wliatsoit of being this will bo; whem 



3*4 B'^e Mhovld teek the kelp, not of man, hut of God. 

r<>*LM there will be evvrlasling praise, there will be also cvvrlaHtiDg 
?"*•"• being. Bchuld, now ibou ha&t boinf^: dust t)in» sing unto 
God AS long as llioii hast being f Beliottl, thou wast singing, 
and bast lurnL-d tliy^elf atvD)- to some business, thou singest 
no longer, yel thou Iwst btfing: thou hasi being, yet thou 
&ingi-»t not. It may be also thy desire turneth thee to 
soiueirbat; not only do»t thou not sing, but ihuu even 
ofTcndcKt [liw ears, yi;t thou hast being. What praise will 
that be, when thou prai»c«t as long as thou hast being? 
But what mcaneth. «« hnj/ as I hat:i- bi-inij f Will there be 
nny time wh<-n he will not be ? Nay, rather, thai long will 
he ererlasting, and therefore it will be truly long. For 
whatever hath end in time, however prolonged it is, is yet uot 
long. I trill Ding unto God at long a» I hnrf Iwing. 

0. Meanwhile it is well ; thou shaft praise God in thg lifs, 
thou siiigcst hereafli-r to thy God rnt lung iis Itniu hunt being. 
It i« well; whatever thou reliest on here, hope in Ilim. 
Let nut hope descrl tis here, in this pilgrimage and trial, 
amid these wiekcdnisses and snare of our enemy, while the 
temptations of the world rear aroim<l tis on all sides, while 
we are set in the inidst of toilK and dislret«ses on all sides. 
TW.8. What then shall wc do? Hear nhat foHowelh. Pal not', 
your trust in princes, Hri-thrcn, here wc receive a mighty 
task; it is a voice froui heaven, from above it sonndeth to 
us. For now ihrongli some kind of weakness the soul of 
man, whensoever it is in tribulation here, despuireth of God, 
nud chooseth to rely on man. Let it be said to one wheo 
set in somo affliction, ' There is a great man, by whom thoOi^ 
niaycut be set free ;' he smilrth, he rejoiccth, he is lifted up. 
But if it is said (o him, ' God freelh thee,' he is chilled, so 
to speak, by despair. The aid of a mortal is promised, and 
ihou lejoiccst; the aid of the Immortal is promised, and 
art thou sad } It is pmmised thee that thou shalt ho freed 
by one who neiidelli to be freed with thcG, and thou ex- 
ultesl, as al some great aid : ihou art promi.ted that Liberator, 
Who needcth none to free Him, and thou dcspairest, as 
Uioiigh it were but n fable. Woe to such thoughiK: they 
wander far; truly there is sad and great deatli in them, 
AppfOBch, begin to long, begin to seek aud to know Him 
hy WboRt thou wast made. For He will nut leave Hif., 




Man eannvt tt<n hely himself. 



349 



work, if He b« not Ivli bjr Mis work. Turn ihee then to Veb. 
Uitn, 10 Whom ihou suyeat, / wUl prahe the Lord in my — '-^ — 
life, / ttiUl stuff unto my God ii$ lorn/ ax I Ante beinif. 
Foi lilts Pulmiat warueih us as one filled wild ihe Spirit, 
nn<l ^aith, as to lUL-n far distant and wandering, and not 
otily not willing to praise God, but not as j-ct hoping in 
God, Put not your trust in priitces, nor in the Mint of men, 
in ichom i$ no mlenlion. In one Son of man alone is lliere 
salralion, and in Mim, not because He is tlie Son of man, 
but becauKU He is the Sun of God; not on account of that 
which flo louk of Ihce, but of that which lie retained in 
Himself. In no man tlien is tliere salvation, for even in 
Him there is salration only because He is God, H ho is oivr Rom. 9, 
all, God Itltimml for eter. Of Christ is said, Of k-Ii out accord' " 
t»0 lo ihe Jleah I'lirist came. Of whom f Of the Jews, of 
tliu fathers in Christ according to tlie Hesh: bnt is Christ 
entirely that which He is according lo the flesh? No: for 
iteilhur according lo the flesh is He orer all, God blessed for 
9wr. Therefore in Him is salvation, for salvation is ihe Lord's. 
For ttiiolliLT Psalm suilh, Salration is the Lord's, and Thy Pt.9, 8. 
klensing is upon Thy people. And without cause domeucluiui 
to themselves to give salvation. Lei them give it to themselves. 
Hirply lo the proud man, Thou boaslcsi in that ihou suyest 
that ihon givesi me sulvution : give it to thyself: see whelher 
thou hast il; considering well thy frailly, thou socat that 
Ihoii haul it not yel. Therefore hid me not look for it from 
thee, bill look thou for it with me. Put not your trust in 
princes, nor in the sons of men, in whom it no salvation. 
Behold, certain princes' come forth I knuw not wliencct 
and say, I bnptizc, and what 1 give is holy: if thou receive 
front another, thou hast received nothing ; if iliou receivest 
from me, thou hast received something. O man, O prince, 
wi»bf»l thou to be among the sons of men, ami among tba 
princesin whom is ho saltaliQaf Have I therefore salvaliou, 
because thou givest? Is what (hot) givest thine own i Or 
is it true that thou givesi it i or can we say ihat thou givest 
it? So the pipe may say, that il giveth water; so too may 
tho gutter say, that it itself runs; so loo may the usher' say,ipfaea. 
that ho selietli free. lu the water I regard the founloio, 
• St. Auguitia b ■llndins la thu DoostiMi. 



346 



nor tave hitntflf from death. 



P«itM in the voice of tbc uthcr I rccogniKo llic judge. Verily 

- Vr^} ' (hou «haU not be ihe author of my salvaiion : He shall be, 
on Whom I can rt-ly: of ihco I am iiiiccrliiin. If lliou art 
not [treMimptiious, not only am 1 unccnain about thee, but 
thou art al«o about tbysclf. From Ilim (lion is loy snlvaiion, 
Who in over all, for aulratioH is the LoreCt. 'I'hou art 
amongst the souk of khmi, nniongMt the )iriiiceM; but I livar 
the Paabii sayinf;, Pul not your Irunl in princet, nor in the 
ton» of men, from trhom >■* no xalialioH. 

10. Loobhig to the muUitiidc of men, what are these 

Mr. 4. sons of men f Wilt ifiou ktiuw wlmt thpy arc ? Hit brealh 
thnll go forth, and he shall return to his earth. IMiold 
all which bt- sailh, kiiowin^jc uot liow lung he nhull my it: 
he ihreateneth, knowing not liow long he shall live. On 
a sudden Ais hrenlh thall i/o fiirlk, and he ihall return to his 
earth. Shall il be when he wishetb that hiK breath sbail go 
forth i It shall go forth, and shull go forth when be nisfaeth 
it not, and when he knoweth not he xhall return to hit earth. 
When the breath gocth (brlh, iho flesh shall return to the 
earth. But becaiisu it was flt^sb that thus apake; (for none 
would Kay, Ilely on me, and I will give to tbee, nave they 
to whom it is said that they arc flesh :] hie brealh *haU go ' 
forth, and he xhall return fa his earth : in that day shall 
all his t/ioiiijhts perish. Where is swelling f where is pride t 
where is boasting? But perhaps be will have passed to a 
good place, if indeed lie have passed. For 1 know not 
whither he who spake thus hath pa«Ned. For he spake in 
pride; aod I know not whither such men pass, save that 
1 look into another Psalm, and »cc that their passage is an 

P». 37, eril one. / beheld Ihe wicked lifted up ahare Ihe^cettars 
of Libaniis, and I passed by, and, lo, he u-as not ,- and I 
Bought him, and hi-i place was not found. Tlic good man, 
who parsed by, and found not the wicked, reached n phicc 
where the wicked is not- Wherefore, brethren, let lis all 
ItHittn: brethren, beloved of Ond, let u» all hsten; in wbat- 
aoererlribu1ntion,in whatsoever longing for the heavenly gift, 
lei us not trust in princes, nor in tons of men, in iihom i* wo 
salvation. Alt thin is mortal, fleeling, perishable. Hit 
breath shall go forth, and he shall return lo htK earlh ; 
in thai day all his Ihaughls shall perish. 



r 



God atone worthy of our trmt. 



847 



11. What ih«ii itiDst we do, If we are not to hopo in sons Vsr. 
of ni«n, uor in piincus? What inusl we do? Blessed w — 



Ai", trhme Helpi^r it Ihtr God of Jacob: not tlii* man or lh«t 
roan ; not tbis angel or llial angel ; but, blesst^d is fie whote 
IMper ix the God of Jacob: for to Jacob alwt so great an 
Helper was Ho, ibat of Jacob He made him Israel. () iiiiglity 
help! now he is lsrai;t, 'seeing God." While then thou art 
placed here, and a wanderer not yet seeing God, if thou 
haai the God of Jacob fur thy Helper, from Jacob thou wilt 
become Israel, and wilt bo ' seeing God,' and all toil and 
all groans sba)) como to an end, gnawing cares shall cease, 
ha])|)y praiitex Khali succeed. Blessed is he tchone Helper 
in the God of Jacob ; of this Jacob. Wherefore is he happy ? 
Meanwhile, while yet groaning in this life, his hope t« i» 
tbe Lard Ins God. Therefore is he blessed, because his 
hope M in the Ijtrd his God. In Whom his hope is, in 
Him will be his whole. Brethren, am 1 pctcliance wrong 
in xnyiiig, that the Lord will be our whole i what if I should 
say that He will be our inheritance ? TAou art my hope, i>,. n^^ 
and mi/ portion, in the lund of Ihf Urimj. Thou shall be** 
tny poiiion. Thoti shalt both be a possession, and shuU 
possess: ihou shalt be God's poK»ession, and God shall be 
thy I'osses*ion : thim shall bo His possession, to he cidli- 
vated' by Him; Ho shall be thy possession, for thee toioal«U 
worship' Him. Fur thou both worsJiippest God, and art'colu 
cultivated by God, Rightly is it saiil, I worship God. 
But how nm I cultivated by God? We find in tlic Apostle, 
Ye are Gods husbandry, i/e are God^s bHildittg. And the 1 Cor.s, 
I»rd sailh, I am the Vine, »/e are the branchvx ; and, My j),|,q ,5 
father is tin- Huxbanduian. God then cultiratelh thee, '•''- 
that ihou mayesl be fruitful; ihou worshippcst God, thai 
thou maycKt be fruitful. It is good fur thee that God 
cultivatetU thee: it is good fur ihce that thou wurehippcst 
God. If God the Cultivator depart from man, man is 
abandoned: if inau the worslii|iper depart from God, it is 
man hiniMelf who is abandoned. God ncilhvr incrcascth 
by thy approach to Him, nor decreaseth by thy withdrawal. 
He then will be our poAseiuion, that llo feed us; we KhalL 
be His possession, that He rule us. 

19. His hope is in the I^ord hit God. Who is this. Lord 



I 



Ttxvia bU God? Observe, mj- brethren. For many men Iibto 
i UofB" '"'"')' tt"*'*) *"'*^ t'**! lliciD llioir lords and their gwU. But 
t.a, thfl ApoBtle saiih, Altkongh there be Ihnt be called ffodt, 
whelkrr in fieitoen or in lartb, ax l/iere aitf god* many and 
lord* many ; yet to us there i« one Guil, the Father, 
(/ Whom are all thinyn, and one Lord Jetua Chritt^ 
tf/rourfk tVhom are alt things. Th<Ttfor<! let llim be ihy 
hope, even ihc Lord thy God; in llini lei thy hope b«. 
His Iiopo too is in the lord hi« god, who worshippetb 
Saturn; his hope is in ifit- lord his god, who worship|ielh 
Neptune or Mercury; yva more, I add, who worsiiippvlh 
I'hil. 3, his belly, of whom i« »aid, whose god is their letly. 'Vba 
'*■ one is the K"J "f 'he one, the other of the otlicr. WTio 
of thin blefsed one i lor /lis hope U in the Lord hi* God. 
But Who is He? ffAo mnde heaven and earth, the 
»er, fl. fpff^ dffj fill tl„ft is in them. My hrcihrcn, wc have a groat 
God; let us bless His holy Name, ihat He liath deigned 
to make us His ))os!te8s)oo. As yet thou acest not God; 
thou canst not fully love nliat as yet thou seost not. AU, 
that ihou sccst. He hath made. Thou adnnrest the world; 
why not the Maker of the world ? Thou lookest up to the 
heavens, and art aninzud: thou considerest (hr whole earth, 
and iremhlesl; when canxt thou contain in thy thought 
the vastness of the sea? Look at the countlccs number of 
tlie slars, look at all tho many kinds of needs, all the dilFerunt 
sorts of aninialx, all tlmt animineth in the naleri creepeth 
on Uie earth, lliotb in tho sky, horereth in tho air; hoir 
l^at arc nil thexe, how beautiful, how fair, how amazing!, 
Behold, He Who made all these, is thy God. Put thy hops ' 
in Him, that thou mayext be huppy. His hope is in the Lord 
hi» God. What God? Who made heat-en and earth, the 
sea, and all (linl is in them. 

IS. Observe, my brethren, the mighty God,ihu good Gud, 
Who maketh all these ihingK. What then was God'e 
thought in tins, (if indeed ire may say 'thought,' of God,) 
in milking heaven and earth, the Kea,andaU that i« in Ihcm f 
I'erhap)! this man was about m nay, '1 sec indeed that all 
these thing* are great; God hath made heaven and earth 
and the &ea; where doth God reckon nic among the things 
which He hath made, or do I truly partako of His care, 



and yet earethfor all Hi» creature*. 



S4d 



or dotb God now tliink of tnc, and know whether 1 atn Vrnt. 
alive? What is litis which thotisaycst? Let not an evil — 
thought craep into thy huart: bo of tho«e, of whom wo Kjiiiku 
■ little above, / tcid praise God in imjf ti/e, I teill aiitg unto 
flotl tu louif lU / haee being. Bill lie w aildressinE olliers, 
sonic anxious ones, whom he cbcorcih, seeming to fear lest 
they despair about lhfiiisclTt-», ux tli<)Uj(h ilicy are not even 
in the reckoning of God. For many have such ihonghls, 
Hut theTefori: do (hey aban<lon God, and hnrn* thrnugli any 
kind of sin, bceauao they believe not thai God cateth what 
ihey do. Hear thv wciril.« of God's niouth, despair not of 
ihysclf. He Who cared to make tiwc. carcth Il« not to re- 
make (hee? If heinrntiuned the»e things only, perhaiH Oiou 
wouldesi answer me, ' God, Who made heaven and earth and 
sea, is a great God: but dolh lie tlunk of ineT It would 
be ia\A to thee,' He made thee.' How so? am I hearen> 
or am I varth, or am 1 sea? Surely it is plain; 1 am 
neither heaven, nor earth, nor sea: yet I am on earth. At 
lea^t thou grantcst me this, that Ibuu art o» eaitb. Hear 
then, that God made not only bcaren and eaith and sea: 
for He made beaten and earth itnd sea, and alt that is in 
them. If then He made all that is in ihum, He made iheu 
also. It i> too little to »ay, thev ; the sparrow, the locnst, 
the worm, none of the^e did He not make, and He careth 
for all. His care refers not lo Hi^ commandment, fur this 
commandment He gave to man alone; for the Fsalm saiib, 
Tiliotf, I^rd, ahalt save both mat* and beast, according to the P.. se, 
muililnde of 77iy mrrcg, O God. The mullitnde of Thg ' 
mercy. He sniib: according to this. Thou shalt sare both 
man and beast. And the Apoalle saith. Doth God take i Coi.O, 
care for exi?N ? In the one passage, God carcth not for " 
oren ; to the other, Thou, Lord, Khali gare both man and 
beast: arc tht^«e contrary? For what is it that the Apostle 
eaith? Doth God regard oxer* f Where then is the command, 
ThoH shall not muxzie the or that treadetk out tlie corn.-Vtut. 
bath not God there tbouglit about oxen ? He meant then **' ** 
certain other oxen to be repTx;«cnt<^d. For God doth not take 
care lo bid thee hoiv to treat thy oxen, this human nature 
heraelf careth for. Man U so made, that he kuoweth bow 
lo provide for his ozen^ nor in regard of them halb he 



P 




S60 The Old and Nvw Tenlamtnla not at variance. 

pttAiM received commandiiicnu from God, but it has beMi im- 

^^!=^ planted in him by God, so that lie should know how to 
acl even without commandment: such h»tli Gud made hiro. 
But ajt he ruleth his cattle, so is ho to be ruled by Another: 
from Ilim by Whom he is ruled, he hath received a com- 
manilineDl. As rcf;ards then thv tcnur of the commandment, 
Goddoth not take care for oxen : as regards His providential 
care of the universe, whereby He created all things, and 
ndclh de world, Thoa, Lord, shalt mve loth hum and 
beast. 

1 4. Attend, my beloved. Uere perliaji* some one nwy nay 
to lae, God carelh not for oxen, comes from t!ie New 
TestuDient: Thou, Lord, shalt tare Itoth man and braxl, 
is from the Uld Testament. There are »omv wlio find faidi 
and uny, th;it these two Testaments ngrec not with ono 
anotlier. That he may nut, a^ is likcl)', say that there it 
ono thing in the Old Testament, another in the New, and 
call upon mo for a Kentimcni from the New Ti'stameiit, sncfa 
as tbi^ 'Jhou, Lord, shall tfii.v both man and bcati, what do 
I i Nothiofc is so much the sum of the New Testament ax 
the Go.«|>i-l. In the Go»pvt t lind, that God hath to do 
with all these things: none can g^iinitny it. For is the 
Apostle at variance with the Gospel ? Let us hear ibe Lord 

MmlG, HimMelf, the Chief and Ma*ter of the ApoKtlen: CoHsidtrr, 
saith He, UiefowU qflhe air ; /Aey sow nol, neither do ikeif 
reap, nor yalher into barnt, and ytmr hearenly Father 
ff.tdetk thtfiH. Therefore even beside men, theso animals 
•ro objects of care to God, to be fed, not to receive a law. 
As far then asri-j^rds f^vinf^a law, Godcarelk not/orojten: 
as regard.* creating, feeding, goreming, nilttig, all things 

H*t.io,hav4^ to do with God. Are nut Itco iparroics sold /or one 
farthing, aaith our Lord Jesus Christ, and one (f Ihetn shall 
not full lo the i/ronnd trilhoal Me will of j/our Folhvr : 
how much belter are ge than Ihiy. Say not then, 'I have 
nought to do with God.' 'ITiy soul belongeth to God, thy 
body belongeth to God, for Ood made both iliy suni and 
thy body. Perhaps ihuu saycst, God countclh mc nol in 
this great multitude. There follons here a wondrous iiassago 
ib. SO, in the Gospel ; the hairx of your head arc all numbt-red. 

Id. He then is my God, and in Him is my hope, Who 



S6. 



It it belter to rtifftr wrong, than to (to wrong. 351 

mnde heaven and mrtk, the sea, and all that is in them. Vm. 
But as r«-gardi-tli me, how dealelli Ho with me? Who — '- — 



kenpelk truth for ever, tie lias commnKlcd to tis a God 
tn bo loved and lo be feared. W^o keepeth truth for ei»r. 
What truth /or ever? wlinl truth dotli llcicfl/*, anil wherein 
dolh //le Aeep it for eiier? tVho narecHMh judffinenl for''<".t- 
them thai suffer trroNtf. llu itvungcth them that siifier 
irronR. M_v brethren, Ht? execuleth judffmeni fur ihcm. 
For whom ? for them that suffer wrong, punishing all 
wrong-dni-'iE. If ihcti He will favour them th.it KulTur 
wrong, and punish iho wrong-docn;, consider now of which 
number thou choosesi to be. See, consider whether thou 
choosust to be among (ho«c! who huSVt wrong, or among 
lliose who do WTong. For there comeih at once to thee 
the voice of the A|xiBtlc; note therefore there is altogether ^^'''•% 
a fniiU among you, Ihtti ye go to taw one with iinolhtr: 
tehy do yo. not rattier suffer wrong? lie iirgcth thee not 
t« suflVr annoyance, bnt to suffer vi-rong: for not isvcry 
annoyance is wrong. For whatever thou snfferest lawfully 
is not a wrong; test perchance thoti ciiouhiest say, I also 
am among those ivho have suffemd wrong, for 1 have suf- 
fered sucb a thing in such a place, and such a thing for 
snch a reason. Consider whether thou ha^t ttnnervd a 
wrong. Robbers sufl'er many things, but ibey aulTer no 
wrong. Wicked men, evil doers, house-breakers, adulterers, 
tteduccrs, all iheM: ttuffi^r many evils, yet is there no wrong. 
It is one thing lo sutfer wrong; it is another to suffer 
tribulation, or penalty, or annoyance, or punishment. 
Coiisidf r where thou art ; wee what thou hast done ; see why 
thou art suffering; and then thou srest wh;it thou art 
Kufleriug. Right and wrong arc contraries. Itight ia what 
is just. For not ail that is called right, is riglit. What if a 
man lay down for you unjutit right.' noi' iudtcd is it to be 
called right, if it it unjust. That is true right, which is also 
just. Consider what thou haxt dune, not what thou art 
Hulfering. If thou hast done right, thou art suflcnng wrong; 
if thou hnat done wrong, thou art Miffcring righL 

16. Whercforv have I said iliiii, brethren ? That heretics 
may not puif themselves up, when they ha])|>en to suffer 
ought from the orders of earthly powers; that Ibej- may 



5 



352 Tha DonatitU not tufferers of wrong, but doers of it. 

P**LM not nnmber themselves aiiiong ihose wlio *w/?^r u-nmi/, and 
■ ' aay. Behold, ihe Psahn comt'orlclh mc, for I worship God. 
Who xhall exetiite judijmettl for thtm Ihnl suffer teroHg. 
Itigbtly do I a§k, whcUior ihou eutibrcst a wronj;. If ihou 
b«bt done right, it is a wroii^; thou snilcrcst. 1» it ri^bt to 
renounce Christ? Is it right in rebellious pride to set 
np an altar f Is it right, when Ilia jHrseciitora spared 
Christ's robe, to rend Christ's Church ? It follows lluni, that 
if this is not ri);ht, whatever thou siifferest for this is right. 
Thou art not then of those who suffer wrong. I rt'ad 
H>it.5,8oniewhat yel more clear in tlie Gospel; Bleaned, \i saitb, 
'*"■ are Ihey uho suffer persecution. Wait: why dosl thou 
hurry? why dost ihou say, 'I am such?' Wail, I say; 
I will read the whole. Tliou hast heard, JileMed are Uieg 
that suffer perseealion: now ihou host begun to claim 
soniewlial to thyself: allow me to read the Hbole: see what 
followeth. BlfUfed are l/iei/ which n'lffrT pertecHtioH for 
righieousnesi' sake. Now say, ' I am sucli.' If ihou diire«t 
to say, ' I atii sucli,' let us retract whal I liiivi; suid above : 
or, uot to be long, I ask iheo one question; If ihiin wast 
to condemn one man, whose cause Ihou hadst not heard, 
wouldoBt ihou dare to say ibou maintainedst justice? or if 
ibou hadst suffered any thing for this, wouldest thou call 
it a wrong? Thou sellest up thyself on the rush tribunal I 
of thy heart, from whence thou must be cast down; and 
daresi tbuu pass sentence on a man whose caune thou hast 
□ot heard ? If ihou didst this in regard of one man, thou 
wouldest be unjust; thou duest il in regard of the whole 
world, and art thou just? Beloved brethren, who i* it who 
suffereth the wrong, but llie Catholic Church, which nnder- 
goelh all these things? .\mong uU the scandals of heretics 
she groanelh ; she secth the weak drawn Iroiii her bosom by 
evil pcrsuaftion and deceit, h<'r little ones dragged through 
1 kutJW not whal secrets of wicked dens, sees them re- 
baplized, sees Christ destroyed in them; sees killed id 
them not their mortal being, whereby they are meii) but 
that whereby they are to live for ever. A mjin is persuaded 
lo say, ' I am not a Chriiiiiiin,' und it is called righteousness. 
*Thou art about lo go before a Bishop,' he saith to hini; 
' ice thuu sayest not that thou art a Christian ; for, if thou 



jVwu but Ood can ^give/iMid to Ike AmitfTtf.' !i&9 

mjtn tbat Uiou Rrl a Oiri^liaii, ihou will not rcci:ivt?; in Vb«. 

^onfpr to recoii'e, §3^ that ihou art nou Wbat dost iliou -. -.' 
adviMf, O Chrisuau? wlwi dom Uiou i«ac1i? Ctrtaiulj '■* 
ibou suflTerest persecution. Hov much iiiore lru]jr Art tliou 
thyself a persecutor I When the Kmpcrors persecuted the 
ChriHlkns, thty compclU'd by llircals, what thou cU'cclost 
by persuasion. Thou pcrsuadest a Christian lo deny that 
he is a Christian: what tltuu elTeclest l>y pcrKiiiision, ihal 
the persecuior effected not by slaying. A man liveth under 
tbrct who deuielli that he is a ChrtKtian. He denies, snd 
is ho alive? Nay, lie hath iilrcndy lost his life: he ia a 
corpse that speaketh to thee. He who hath been smitU-n 
with tile sword of the pcrKociitor h<ilh fullen^ and yet livctli ; 
he to whom thou Ajtcakesl standclh, yel lialli fullun. When 
ihon doeat thus, w iJI whatever thou suffenst be a wrong ? 
I w'otdd not that thou shouldi-st flutter thyself: if all these 
thingK which thou do^sl are niijtist, whati^veV ihoit siilTcrest 
will be just. Rut for whom doth He execute judgmeni. 
Who keepelh truth fttr ever f For ihem ihal miffer wrong. 
17. Now go thou on, and prove nilii those fine arguincnlH 
of (hine, which seem so sharp and subtle, that thou feedest 
Others : tell me, can a hungry man feed others ? that is, can 
a sinner givo what is holy ? Can a hungry man feed others ? 
Can s sick man heal? Can one that is bound set iVtie? 
Those arguroenU socm grand and subtle, whercwilh they 
deceive the unskilled. Let liiis Psulni slmt their inonths: 
Who gifvib /tiod to the hangrif. fiehold, from thee 1 look 
for nothiog: Ood givelh food lo the hungry. Who are 
the hungry? All. What is, all? To all things ihat have life, 
to alt men He givelh food: doth He not reserve some food 
for His beloved ? If tlrey have another kind of hunger, 
they have also another kind of food. I^et us lirst enquire 
u'hal tbeir hunger is, and then we shall find their food. 
BUnsed are thny Ihal hiiitgef and thirxt a/ler righlti>U!tneKs, Uott a, 

'for Ihey thall be Jilkd. Wc ought to be God's hungry*- 
ones, l^et us beg in prayers before the gate of His ptt- 
sence : He gketh food to Ihe hungry. Why dost tliou, 
O heretic, boast thyself, that thou seltcst free, thou liftest 
up, thou cnltghienest? Is it, forsoolh, beCKUKc thou art 
already enlightened, and standeM upright, and art a light? 
VOL, VI. * a 



I. 



SSI He are xpiriluatfy 'fettered,' 'fallen,' • blmd? 

PfLiLM F« l)G it from thc^e. Li«tcti to wtiat nas said aborc : put not 
' your Iruitl in princt'i, or in tfte children of men, in whom i« no 
saU-atiOH, They (to not give salvation. Let tbe herelics then 
Tw. 8. dopurl from before us. Tlip Lord li/nselh them that are 
fellert^; the lAirdliJ'ieth up them thai are dashed doicn; Ike 
Lard mnkiffh iciim llietn that are blind. Perfuclly liuth be 
by this last sentence explained lo us all llio preceding ones: 
lest perchance, when bo )iad said, the Lord luoaelh them 
that are fettered, we should refer it to those fettered ones, 
who for some crime are bound in irons by their muKtvrs: 
and in that he said, He Itfleth up them that are dmhed 
down, there should occur to our minds some one slambling 
or falling, or thrown from a horse. There is another kind of 
fall, ibvrc arc other kinds of fetters, just as there is other 
darkness and other light. Whereas he said, He makelh 
the blind ni*e: he would nol »>uy. Mo eulightenelb the 
blind, lest thou ehouldest understand this also in reference 
to the lleKh, as the man was enlightened by the Lord, wheiiHe 
anointed his eves with clay made with spittle, and so healed 
him; that thou iui){li(est nol look for any thing of this sort, 
when He is speaking of spiritual thinj^ he poinlelh to a 
sort of light of wisdom, wherewith the blind are enlightened. 
Therefore in the same way as the blind are enlightened with 
the light of wisdom, so are the fettered set free, and those who 
are dashed down are lilted up. Whereby then have we 
been fettered ? whereby dashed down ? Our bcidv W.18 once 
an ornament to us: noM, we hare sinned, and thereby hav« 
had fetlers put on tis. What are our fetters ? Our mortality. 
Hear the Apostle Paul, for he too was as yet fettered in his 
pilgrimage here. How vast regions did be traverse in bis 
tetter.* : his fetters were not heavy to him : with these fetters 
he preached the Gospel to the whole world: the spirit of 
love carried away his fetlers, and he wrat about to the 

Pbil. 1, utmost of bis power. Yet what saith be himself P Having 

*^' a dexire lo be get free, and lo be leilh Chrixt. What is, to 
he set free ? From the fetters of mortality : and yet through 
compassion he still was willing to remain in fetters, for the 
sake of others who were fettered, that he might minister to 

ih. a*, them : lo abide in the flesh m nurd/ul for yew. The Lord, 
therefore, loonelh Ihem that are /eltired, tliat is, from mortal 



J 



Cfiruliani ' orphans and u-idotva' as ' abtenlfrofi ihtLord.' 393 1 

Bo Diaketh ihem iminortali tiie Lord lijtetfi vp l/icm that Vb», 

are dax/ied dotcn. WJtcrcforc wi-ru tliey dmhed dotrn 9 

Bocaiise ihey were up-lif\e(l. Wliererore ttro tlicy ti/ted upf 

Itecauve they fir»l wt-re liumblcd. A<l.ini fell, was daahed I 

tlowu. He fell, Christ came down, WherciDro came He I 

down Who rctl nut, sate that tiv might he lifted up, who did I 

fall. T/te Lord mnktlh iriup thtr blind; the Lord lovelk the I 

riffbteoua. ITierefore, lie execuleih judgment J'or them that I 

suffer wrong. I 

18. And who are tlie righli^ouitf How far are they I 

righteous now? Jii§t as thou bast; Me Lord gmtrdelh"^'-^- 

praselyles. ProselgftfH are slrangi-rs. Every Church of the 

Gentiles is a strantjer. For it comelh in to the Fathers, I 

not sprung of tluir llt'sh, hut thi-ir daughter hy iiniiiiiiug 1 

them. Yet the Lord, not any man, guardeth them. Tlie J 

orphan and widow He iri/l take up. Let none, think that 1 

He taketh up the orphan for hts inhcriuince, or Ihe widow I 

for any business of hers. True, God doth help them; I 

and in nil the dnlie« of the human race, he duelh a frood I 

work, who taketh care of an orphan, who abandoneih not I 

u widow: but in a certain way we are all orphans, not I 

because our Father ia dead, but because He is absent. I 

For among men one is an orphan whost; father is dead. I 

Yet if ye look at the truth, my brethren, since the xuul dicth I 

not, our pareats are atire; and so, those who are orphans, I 

are orphans rather because their parents are absent: if I 

they hare been evil, they are lii-inj; in puni%hnii:nt; if goud> J 

they are living in rest: to their Creator all things reninin. I 

Y'et so long as we are in this body, and inhabit the place I 

of our wandering, our Father is absent, and we cry lo Him, J 

Our Father, Which art in Ifeaveu, Therefore ia llie Church I 

a widow, her Sponse, her Husband, being absent. Here- I 

after He will corae, Why now prolecteth her, not soen, but I 

longe<) for. For we are seized with great longing, and I 

through love of Him Whom wc sec not. we long. We shall I 

cling to His embrace when we «ee Him, if, while as yet | 

we see Hiiu not, we are filled with faith in Him. By orphan I 

and widow then, what meant He lo be understood, brrlhren ? I 

Those who are bereft of all hope and aid. Let liic soul J 

which i* bereft in the world hope for the aid of God. I 

A a2 I 



CXLri. 



I Cot.! 5, 
39. 



ib.S3. 



Pt.2S, 

IS. 



MatL7, 
13. 



r prospmty of the wicktd toon 

Whatever ihou hast hero— hast thou gold, and dot^t tTioQ 
ruly on itf now ihou ait not a strani/er, Uiou art not an 
orphan, ihou art nol reckoned as a widow. Hast tliou 
a frii-nd ? if ihou rulicst on him and givest up God, thereby 
ihou art no lonjjer bereU. Hast iliou all these things, and yv\ 
reli«st not OQ theiDt pridest not thyself on them? Iliou 
art God'it orphan, God's vidotc. Ho laketh up the orphan^ 
ilc laketh up the tcidotc too. 

19. And the iray of sinners He Khatl root out. What is, 
Ihe teat/ of sinneia? To mock at these things which wa 
say. 'Wliu is an orphan, who a widow? What kingdom 
of heaven, what puiiiBhtnent of hell is there? These are 
fables of the Christians. To what I see, to that will I live: 
lei as eal and drink, /or to-morrow tve die.' Beware test 
such men perstiado you of ought : let them not enter through 
your ears into your heart; let them find thorns in your 
ears: let him, who secketh to enter thus, go away pierced: 
for, enil comm it iiical ionic corrupt good manners. But her© 
]>erhapa thou w ill say, ' Wherefore then are they prosperous? 
Behold, they worsliip not God, and commit every kind of 
evil daily : yet they abound in those things, through want 
of which I tull.' Be not envious against sinners. What 
they receive, thou seesl ; what is in slore for them, seest thou 
nol? And how, saitb he, do I see what is not seen? Verily 
faith hath eye»; eyes too, greater, and more powerful, and 
strong. These eyes have never deceived any one: let these 
pyes be ever unto Ihe Lord, thai He may pluck thy feet out 
of Ihe net. The way of sinners pteaseih thoe because il is 
broad, and many walk therein: ihou seest its breadth, thou 
seesl not its end. Behold, where it eodeth is a prccipicit ; 
where it endeth is a deep pit: in that end they who walk 
joyously along this road are whelmed. But thou caust not 
strain thine eyes so as to see Ihe end: believe Him Who 
seclh it. And what man is there that seeih it? perhaps no 
man: but thy Lord hath come to thee, that thou niighlest 
believe God. Wilt thou not believe even the I-ord ihy 
God, Who saitb. Broad and spacious is Ihe way that leadelh 
to destruction, and tnniiy th<frc ie that walk by il f This 
way the Lord will root ottl, for lhi» is the uay of sinners. 

20. And, when the tcay of sinners has been rooted 



the good ihaU reign with Chrhl for ever. 



3.17 



10. 

M>t.8d~, : 



what remainulh for us? Come, ye blessed of My Fitther, Vkh- 
ff'Vff the Kingdom tckick hitlh been prepart-d fur you from 
the beginning of file trorld. Hercwhli the Psalm con-jt. 
cliideth : and the wag of tinneTi He s/iall root out. And 
how shall thoQ fare ? The Lord shall reign for e(9r. -"n. lO. 
Rejoice, for for Uiee He shall reign: rejoice, for ihoti shall 
be [lis kingdom. For see also whal fullowelh. Certainly 
ihou art a citizen of Sion, not of Dabylon, that is, not of 
the perishable city of this world, bnl of Sion, which for a 
while is in toil and wandering, but Cur eternity shall reign. 
Thou hast heanl then lh« end: to it thou bclungest. The 
Lord shrill reign for err-r, fhi/ Ond, O Sion. O Sion, thy 
God Ehall reign for ever^ snTcly thy God will not reign 
without ifaee. For generation and generation, tie hath 
said it twice, because he could not say it for ever. An^ 
think not that eternity ia bounded by finite words. The word 
eternity consisu of four syllables ; in itself it is without end- 
It couh) not ho commended to ihce, save thus, Thg God 
shall reign for generation and generation. Too little hath 
he said : if he spoke it all day long, it were too narrow : if 
he spoke it all his life, must he not at length hold his peace ? 
Lore eternity: without end shalt thou reign, if Christ bo 
thine End, with Whom thou shall reign for erer and ever. 
AiDtfn. 



^ 



PSALM CXLVIL L«. 

CSl>»t> 

StrmoH la lAe Prvp(e rifCartKag*. 

1. We listened attentively, while this present Psalm was 
being chana>d: yet not all who heard, also under.itood. 
How much more attentively then should ii now be listened 
lo, if, as I hope and desire, with the help of the praycnt 
of all who hear me, whatever iii it is perhaps obscure, may, 
hy God's grace, be revealed; thai your hearing may b« 
profitable ; and that ihc hearer may not return empty, who 
when present listened with allenrion. Wherewith doth it 
begin ? It is said to ns, Praise the Lord. Tliis is said to var. i. 
all nations, not to us alonv. And these words, sounded 
forth through separate places by the Readers, each Church 
hearcth separately ; but the one some Voice of God proclaim- 




ffe should praise God for HU own sake, 

Pmlu eth unto a]), that we praise Him. And att though we 

^asVe<l ivhcri-fore we ought to praise the Lord, behold what 

rea^ii he hath brought forward: Praixe the Dird^ he saith, 
fitr a I'salm is good. Is this all the reward of them that 
praise f Ijet us praise the Lord. ^\'hererore! Bfcauw a 
Psalm is good. I would wish, sailli one, to praUc Ihe Lord, 
ifonljHegive me soineuhal for my praise. Forwliopraiecth 
fur nothing even a man ? Tliosu who ]iraise a man iben 
look for some reward: ought he who praises God, tu 
look for or seek or liope for no reward } The weak is 
praised, and somewhat is hoped for from him : the Almighty 
id praised, and is there no reward ? Or do 1 perhaps desire 
Uiat which He cannot pive f What doth man deare, whicU 
is not i» the hand of God ? When thou hast praised a man, 
thuu nmyest perhaps desire that which he cannot supply i 
God thon inayusl priiise in safely ; for noue can say that H4 
cannot supply ought lliat thou canst long for. Having 
then set before us the hope of some reward, we ought M 
praise God, iifil Jiowei-er as though He wouhl give whatr 
soever we desire. For He is our Father; and whaterei 
evil His sons desire, He givcth not. Let us praise and 
hope and long, not for this or that, but for what He, Whom 
we praifc, judgeth meet to be given. For He knowoth wliat 
it is expedieut should be given usj lot us observe what it is 
Rom. 9, good for us to receive. The Apostle saith, tVe know not 
tfhni to praij /or as we oufht. .\nd this very samo 
.Apostle Paul hoped that it would be good for him tha( th4 
thorn in the Jl/'sU, Ihe messenger of Satan to buffet him, 
should be taken from him, as he himself confesseth, aadj 
sCor.ia.saith, /or thin canw J besought the Lord thrice that ti| 
might be taken from me: and He mid unto rtie, htg 
grace is sufficient /or thee; /or Mg strength is made per/ret 
in leeaknenit. He desired a certain thing; it was not 
granted him as was his wish, but it might be granted as wat 
for hiH health. Here then what is set before us? PrtiiM^ 
saith be, the iMrd. Wherefore should we praise the Lord f 
Becauie. a Pxalm is good. The Psalm is praise of God. 
This then he saith, Praise the Lord, for it ii good to praise 
the Lord. Let us not thus pass over the praise of the Iiord. 
It is spoken, and hath passed : it is done, and wo are sihinl ; 



and alnayi ; by our Uvet at ttell as our tongue*. 359 

WB have pratAcH, and iben resiud ; we have suni;, and then ^■■• 
rested. Wo go forth to Bome business which awuilK u», — ' — 
and when other omployinenls have fuiind u*, shall the praise 
of God cease in us } Not so : ihy tongue pruiHi^th but for a 
while, let thy life ever praise. Thu» lliwn a Ptahn is goo<l. 

3. For a P'salm is ii song, not any kind of song, but a 
song to a psallcry. A psaltery is a kind of instrument of 
mnaic, like the lyre and the harp, and such kinds of instru- 
ments, which were invented for music> lie therefore vho 
singeth Psalms, not only singcth with his voice, Init witli a 
certain intttnimcnt besidcf, which is called a psaltery, 
he Bccompanieth bis Toice with his hands. Will thou llx^n 
sing a Psftlm f Let not thy voice alone sound the pruises of 
God; but let thy work* also be in bartnony with iby voice. 
When then thou singust with thy voice, sometimes thou wilt 
be silent; sing with thy life in such wise, that ihou be never 
silent. Thou an engaged in business, and mediUttcst souw 
fraud : thou hast become silent from tlie praises of Ood ; 
and, what is worse, not only bast become silent from Ilis 
praise, but hiut also gone on to blii^pbumy. For when 
by thy good work God is praised, thou art praising God 
by thy work : when by tby evil work God is blasphemed', 
thou art blaspheming God by thy work. To please then 
the ear, sing with thy voice; but with thy heart be not 
silent, with ihy life be not still. Tbou devisest no fraud in 
ihy heart: thou singest a Psalm to God. When tlioo 
ealest and drinkcsl, sing a Psalm : not by intenniugling 
sweet sounds snitcd to the ear, but by eating and drinking 
moderutely, frugally, temperately : for thus saitb the Apostle, 
whether ye eat or drink, or whatever ye do, do all to iheiCotAO, 
glory of OmI. If then thou doest light in eating and^'* 
drinking, if thou takont food to refresh thy body and 
rcinvigoratB ihy limbs, giving ihankit to Him Who gave to 
Ibee, mortal ami frail as thou art, these coniforling sup])Iic8, 
then both thy meat and tiiy drink praise God: but if by 
iniiooderatc voracity thou exceedest the due bounds of nature, 
and glutteitt thywclf in excess of wine, however great praises 
of God thy tongue sound, yet iliy life blasphemolh Him. 
After food and drink thou Host down to sleep : in thy hod 
noithor commit any pollution, nor go beyond the licence 



800 



yi ffood lift Ihc Irucil praise of God. 



'^Ibt-K gjven by thv luw of God : let tliy mamitge bed be kept 
■ *"**"' chaste with thy wife: and if thou desire to beget children, 
yet lei there not be unbridled seutiiiality uC Itist : iii tliy bed 
1 Pet. 3, give honour to thy wife, for ye arc boih members of Christ, 
both made by II im, both renewed by His Blood: so doing 
ihoii praiscsl God, nor will tby praise be allogelher sileiit. 
Wliut, when nleep ha& come over thee ? 1^1 not an evil con- 
Bcicnce rau&e thee from reel: bo doth the innocence of thy 
sleep praise God. If liien thou praiscst, sing not only with 
thy mice, but lake to tliee also the psaltery of good itorke, 
Jbr a Psalm is good. Tliou praiscst in thy empioymcnl, 
thou pruisest in thy entiiig and drinking, ihoii prai^test while 
resting iu thy bed, ihuu prai&est in thy sleep: when dost 
thou not praise ? We shall be perfect in praising God, when 
w'c come to that city, when we are made equal to the Angelsi 
of God, when no bodily craving in any part aasails us, when 
no hunger or thirst interrupts us, no heut wearies, no cold 
freezes, no fever pulls down, no death eudelb. For that 
most perfect praise let us practise ourselves, by priuMng 
here ill good works, 

3. Wherefore, when he had said, Praise Ike Lord, fur a 
Psalm is good, he says, let praises be pleasant to our God, 
How v'lWpraise 6e pleasant la our God? If He be praised 
by our good lives. Hear (hat then praise will be pleasant to 
liim. In another place it is said. Praise is not seemly m 
ihf month ({f a sinner. If then in llie mouth of a sinner 
praise is not seemly, neither is it pleasant, fur that only 
is pleasant which is seemly. Wilt tliou then that thy praise 
be pleasant to thy Godf Be not oul of tune with thy good 
song by ill behaviour. Lei praise bi^ plvusant to our God. 
What {lid he mean? Ye who praise, live aright: He 
regardeth more how ye live, than how yc speak. Surely 
thou dcsirest tu liave peace with Him Whom tliou praisest : 
how dost thou seek peace with Him, when thou art 
at discord with thyself? How, ihoii wilt say. am I at 
discord with myself? One tiling thy tongue souudeth, 
another thy life discloseth. Let praise be pleasant to our 
God. For praise may be pleasant to a man, when he 
heareth one praising with neat and clever sentimenU, and 
with a sweet voice ; but let praise be pleasant to our God, 



Eocluii. 
16,9. 



Oo£* hvt sketffft in CArut'n Death. 



301 



Whose cars arc open not to the niouth, but to the heart; not Vjul. 
to the tongue, but lo the life of hiiu that prakelh. ^ ■ ' - - 

4. Who is our God, that praise should bt- pleasant to Him ? 
He innlictli Himself sweet to us, He coinmendeth Himself lo 
us; lliiiiilts to His coiidcscenaiou. For He deigncth locoin- 
iDcnd llimseir lo iis, not as though we could supply ought to 
Him, but rathi;r may reeciie much from Him. How ihcu doth 
God comineml Himftelf tuusP But God commendeth //itKom.B, 
iote to us. How doLh He commend it? Hearken: let the ^' 
Apostle himself speuk, that we may compare liim with tli<! 
PBalm: God eommeiidetk, saith he. His love to tw. How 
dolh He commend it? In that, while we were yet tinners, 
Christ died /or us. What then hath He in store for iheui 
tliat praise, Who thus commcndeth Himself to them that 
are sinners? Since then the Apustk- hath said, tlial God 
so commended His love to us, as that Christ died for the 
ungodly, not that they should remain ungodly, but that by 
the death of (he Righteous they should he healed of their 
unrighteousness ; what hearest thou here after he had said, 
tel praise be pleasant to our Ood'^ Let us sue whelher 
it be the commendation which the Apostle speaketh of, that 
Chrisi died for the sinners and uiiKodly: the Lord tt'Aorer.a. 
buHdeth up Jerusalem, and tjalbereth the dispersions qf 
Israel. Behold the Lord Who buildetli up Jerusalem, and 
gathereth the dispersions of her people. For the people 
of Jerusalem arc the people of Israel, ll is Jerusalem eternal 
in the heavens, whereof the Angels are citizens also. What 
then is Israel there? If thou considerest the man, the 
grandson of Abraham, who was called also Jacob, how 
understand we the Angels to be Israel f If wn examine the 
meaning of the name, since Jacob too had his name changed, 
and was called Israel, greater then is the name Israel : and 
would that wv too may follow, and be iKrael. For what is 
the meaning of Israel ? ' Seeing God.* All the citizens then 
of that city, through seeing God, rejoice in that grunt and 
wide and heavenly oily; they gaze upon God Himself. 
But wo arc wanderera from that city, drireu out by sin, 
thai we should not remain there; weighed down by mortality, 
that we should nut return thither. God looked back on 
our wandering, and He Who buildeth up Jerusalem, re- 



362 Through thaf Veatn Ood wilt restore w, 

Fiiii.M Htored ihe part tlml had fallen. How restored He tlie part 
"''^"" tliat bad fallen f Qalhcrimj Ihe (liaperaiimn of Israel. A 
emain part fell, and became wanderers ; IbU wandering part 
God in His mercy saw, and suiight tlicm that sought Uim nol. 
Huw soiiglit He tliem? Wliom fteiii He to our captive 
«fttate ? He sent a Redeemer, according to what the Apostle 
saith, Ooft commendeth His love to us, in that while Ke 
were yet rinners, Christ died /or us. He sent then to oor 
captive estate His Son m a Redeemer. Take villi lliee, 
said He, a bag, bear therein ibe price of the captives. For 
He put on Him our mortal fl*;sli, and therein was the Blood, 
by the shedding of Which we were to be redeemed. With 
that Blood We gathered the diijjersions of Israel. And 
if He gathered them thai before were dispersed, bow must 
we strive that they be gathered who now are dispersed ? 
If the dispersed have been gathered, that in the Hand of 
the Builder they might be fashioned into the building, how 
should they be gathered wbo ibrougb disquiet have fallen 
from the Hand of the Builder f The Lvrd Who buiUielh 
up Jerusalem. Behold Whom we praise; behold to Whom 
we owe praise all our life long. The Lord Who buildeth 
up Jerusalem, and gathereth the dispersions of Israel. 
5. How doth He gather? What doelh He in order to 
«r.8. gather f Who healeth the bruised in heart. Behold the 
way in which the dispersions of Israel are gathered, by the 
healing of the bruised in heart. They who are not of a 
bruised heart, are not healed. What is to bruise the heart ? 
Let it be known, brethren, let it be done, llwt yc may be 
able to be healed. For it is told in many other places of 
Scripture; especially in the famous place, the I'salmist, 
Pi. s^ singing as it were with our voice, said, ybr if Thon hadst 
' '" desired a sacrifice, verily I would have given it. Ho said 
to God, if Thou hadst desired a sacrifice, verily I u-tmld 
have given it, but Thou wilt not be delighted icith burnt- 
qffhrings. What then? shall wo remain without offering 
any sacrificed Hear what He desircth that thou !thoulde»t 
offer. We. guetli on and saiih, the sacrifice of Gad is a 
troubled spirit, a bruised and contrite heart Qoit wilt not 
despise. Ho bealelh thon the bruised in heart, fur He 
drnwelh nigh unto them lo heal them ; as is said in another 



J 



if Kg ' bruise our heart' by confession. 



S63 






place, M^ Lord it nigh unfo them who have bruised their Vas 
heart. Who are iJiey Uiat have bruixed their heart? 
hiimblc. Wlio aru Ihiiy tliut have not bruised their heart ? isT 
'J'lie proud. The hniUed heart shall be healed, tlie puffed 
up hpart shall be dashed down. For for this purpose 
perhaps is it dashed down, that being bruised it may be 
bcaled. Lei not oar heart then, brethren, desire to be set 
upright, bL-rorc it be nprif^ht. It is ill for thitt to bu uplifted 
which is not first corrected. 

6, Who heahth (he bruised in heart, and bindeth up their 
bruises. He healeth, sailh bo, Ute bruised in heart: He 
healetli then the hiiinbled in heart, lie liealeih them who 
confess, He healelh them that punish themselves, who 
cxerciso a strict judgment upon thftnselves, that thpy may 
b« able to feel His mercy. Such Me hcalethi but their 
perfect healing will take place when this mortal life is 
passed, vhen this rorrvptible shall have /nil on iricorruption, I Cor. 
and this mortal shall have put on iminorlalily : when there ' ' 
Khali be nothing to tempt us through the sinfulness of the 
flesh : not only nothing for ns to consent to, but not even 
any thing to be siiggeAted by the flesh. For now, niy 
brethren, how many unlawful delights assail the mind? 
And although we consent to them not, no that our members 
are servants to righteousness, not to iniquity, yet even to 
ba pleased by such things, even though thou consent not, 
is ax yot Khott of perfect sonndiiess. Thou shalt tlien be 
healed, ihon, man of a bruised heart, shall bu healed, lilnsh 
not, bruise tby heartj such are they whom Ciod heuleth. Dut 
thou wilt say, What must I do now? For / delight in thenom.T, 
taw nf (Jod according to the inner man; but I see another^"^"'^- 
iau> in my mambers warring against thv law (if my mind, 
and leading me captive under the law of sin. W'hiit must 
tlton do now? Bniise thy heart, confess; go on, say what 
followeth, wretched man t/tal 1 am, itko shall ihliver me 
from the body of this death f For lo say ibis, O wretched 
man that I am, is at once to bruise ihn hvurt. Iict him 
bo]>e for happiness, who confesseth iinhapi>iness. Say 
then, wretefwl man that [am, who slmll ileliver me from 
the body of this death ? that It way be said to Ihee in 
uiRwcr, The grace of Hod, through Jesus Christ nur Lord. 



k 



iSi Ckritt our Phffiieian. 

Psalm But how sliall t)m grace o( God, whereof w« hav« no 

'"'•^"' received Uie ciirnest, set us free f Hear the Apostle again 

Mff body I* (li'itft because of sin, but (fie spirit is li/e becatu 

Rom.t, fif riyhleoHsiieas, If then the Spirit nf Him If Ao raised u 

"*■ "' Jestui Christ ff'im the dead dwell in you. He Who raiaf 

vp JesKS Christ from the dead shall also quicken yoti 

mortal bodies by His Spirt/, Which dwellelh in you, Thi 

then is the earDoftl which our spirit halh receircd, that n 

begin through faith to scrco God, and through failh lo I: 

Bon. 1, called rightoous. For the Just liveth by faith. liul whalcvt 

' ill you Htill fighteth and resistelh, is of ihe mortaliiy of Ui 

flesh, and this shall be henled. For He shall 'piiekm 

saith the Apostle, your mortal bodies by His Spirit, H'Aie 

dieetleth in you. For this lie gave the earnest, that H 

will fulfil what He hath promised. Whnt then now in thi 

life, when as yel we are confessors, not jet possessors, whi 

in this life is to be done? How shall it be healed? B 

healeth Ike bruised in heart: but perfect soimdoesa will tu. 

be till the time we mentioned. What then now f He hindet 

up their bruises, lie. Who healeth the bruised in hear, 

whose perfect Boundness will be in the resurrection of th 

just, now bindeth vp their bruises. 

7. What are the lucaDs whereby He bindeth up thei 
bruises? Just uG physicians bind up fractures. For some 
times, (observe this, beloved; it is well known to ihos 
who have observed it, or have heard it from physicians, 
sometimes when limbs are sound, but are crooked an< 
disloited, physicians break ihem in order lo set llier 
straight, and make a new uotind, because the soundnes 
which was distorted was amis.t. Jusl so then Seriptur 
Bm. I4,saith, The tcays qf the Lord are straig/it, but the erookea 
hearted shall stumble in them. Who is the crooked- hearted 
The twislcd-lieurted : he that bath a twisted heart. H 
lliinketh thai all things which God hath said are twisted 
he thinki<th that all which God hath done is crooked; nni 
nil the judgments of God displease him, especially thosi 
wheicby he himself is chastised ; and he sitteth, and urguetl 
how evilly God doeth, because He doeth not according ti 
his will. It is not enough for ihc distorled heart not t< 
set iteolf straight aAcr God's pattern: it wishcth also u 



i 



Sacrammft meant of healing our ' bntltei.' 



909 



distort Go<) after its owd jialtern. What ttivn saith God 
from abovi;! Thou art tirUtvdt I am &trai);hi. If ihou- 
waat airaight, tliuit wouldeat &ee ibat I am straight. Ju«t 
as if thou wast to lay od an even floor a crooked piece of 
limber, it wuuli! not resi in iu place, it would toller in every 
direction, it would be swayed in every direction, wliich yet 
is not caused by the unevoiiness of tho ground, but by the 
crookedness of the timber; so Scripture saith, How goodi 
u Qod lo hratil^ to the right of heart. W'cll tiien, how 
ia the crookt-d heart alruighlfned ? Ii is both crooked and 
hard; being then both crooked and hard, let it be broken, 
let it be bruised, that it may be set straight. Thou canst 
not set ihine own hcari straight: do ibon break it, let Him 
set it straight. Mow dust thou break it? how dost thou 
bruise it? By confessing and puniahio); Ihy siua. What 
lilse doth healing the breast mean? UuK-e« perhaps wo 
think that uur bonntt have sinned, when we beat our brea.<tlM. 
Nay, wc mean tliat we brtii«e our heart, thai it may be set 
straight by Ciod. 

8. He healelh then them that are bruised in heart, that 
have a bruised heart: and souodnesa of heart will then 
be pcrfi;ctcd, when the r«sloration of the body also which ia 
promised shall be fulfilled. Now in ihc mean while, what 
doolh the physician ? Be bindetk tip tkg bruises, that tliou 
mayfst arrivB at most complete soundness, until ihal which 
has been broken and bound up may be finuly knit. What 
arc these means whereby He bindeth ? The sacraments 
of this present life. The uicmiis whereby He biniJelh up our 
bruises lo heal ihem, nrc the sacraoicnts of this present life, 
whereby in the mean time we obtain our comfort : and all tho 
words wr s]»-ak lo you, words which sound and pass away, 
all that is done in the Church in this present time, are tha 
means whereby He bindelh up our bruises. For just as, 
when thn limb hits become perfectly sound, the physician 
takelh oiT the bandage ; so in onr own city Jerusalem, when 
we shall have been made equal to the Angels, think yc that 
W'e »hall receive ihere, whal we h;ive received hen-? Will 
it be needful then that the (ioRpcl be read lo ua, that our 
faith may abide ? or that liands be laid upon us by any 
Bishop? Alt these arc mean* of binding up fractures; 



..73,1. 



366 



Holy men are ' start.' 



*er. 4, 



PiALM wheii fre have atUtined pcrfi'ct tomiclness, they irill be taken 

^^"' off; but we should never allain il, if ihey wcro nol bound 
up. Ilf ftealelA then lAe bruiaed in heart, and bindelh up 
their hrviset. 

9. tVho h'lhlh the numhor nf the start, and catleth them 
ail Ay their names. What great n]Uili.-r is il for God t" leH 
the nujTtber qf Ifi^ ilars .' Men oven haw citdearoiired to 
do this; whether they have been able to achieve it, is thuir 
conceni ; they would not however attempt it, did they not 
think that they should achieve it. Let us leave alone what 
Ihey can do, and how far they have attained; for God I 
think il no great tiiiiUer to cnimt all the stars. Or doth Ho 
perhaps f^o over the number, lest He should forget it } 1h it 
any great thing for God to numher the stars, by Whom 

M>Lio,/A« very hairt of your head are numbered Y It is plain, my 
brethren, that God willeth that we should understand some- 
what by what He sailh, tVho leltelh the number of the stars, 
and catleth them all by Iheir names. The stars are certain 
lights in tho Cliureh eoiuforling our night, all of whom ihe 
Apostle saith, amomj whom ye shine as lights in the world. 
In the midst of a crooked and perverse ijeneralion, saith lie, 
among whom ye shine as lights in the world, holding ths 
Word of life. These stars God counteth ; all who shall 
reign with Htm, all who are lo be gathered into the Body of 
His only-begotten Sun, He hath counted, and still count«'th 
thum. Whosu is unworthy, is not even counted. Many too 
have believed, or rather may, with a kind of shadowy 
appearance of faith, have atUched themselves to His people : 
yet He kuoweth what He counteth, «hat He winnowetb 
away. For so great is the height of the Gospel, that it hath 

PMO.a.come lo pass as was said, I have declared, and have spoken : 
titey are multiplied iiboiv number: there are then among 
the people certain supernumeraries, so lo speak. Whul do 
1 mean by supcruumeraiiea? More than will bo there. 
Within these walls arc more thun will be in the kingdom 
of God, in the heavenly Jerusalem: these are above the 
number. Let each one of you considir whether he shinrlfa 
in darkness, wliolher he rcfuseih to be led astray by tlie dark 
iniquity of the world ; if he be not led ustruy, nor conquered, 
be will be, as it were, a star, which God already numberetb. 



80. 



PhiL 2, 
IS. 



^^P Nolgi/U, hut cltarity, udns God' t favour. 307 

10. AntlealUng them alt by thw nanwa, he saitii. Herein Vb«. 

is oor whole reward. We liav« ccrtttinniiiiiL^swiih God; (hat 

God iDay know uur natiiu.t, (his we ought to wish, for ihU 
to act, for this to haa,y ourselves, as far as we are able ; Dot 
to rtgoicc iii utlicr diingft, not even in certain .spiritual 
gifta. Consider, beloved; there are many gifls iu the 
Church, as the Apostle »ai(h ; to one is given by the Spirit iCor.n, 
the uord of wisdom ; to another faith, by the same Spirit; 
to uiwlher working of cures ; to another disheriting nf SfiirH*, 
that is, to diHcoveT betweeu good and bad spiriu ; to astof/ter 
divers kindn (jf tongues; to another pmphecy. Mow greai, 
how umn)' gifts hatii he luvutioned ! Many who have used 
such gifts ainisH, shall hear in the end, / htow you not. Mut :, 
And whiil will Oil-v say in the vtn\ who are to hear, / know 
you not f Lord, have we not prophesied in Thy iVaine, and 
in Thy Natne cast out devils, and in Thy Name done many 
wondrous uorksf All Ihiit in Thy Name. And what will 
He say to them } I never knew ynu ; depart from Me, ye 
leho work iniquity. Whint is it then to bo already « light in 
the sky, comforiiui^ the oiRhi and not oTerslmdowing the 
nightf y'et, ^aiih liv, / shew unto you a tnore excetlent }CatA2, 
way. If t speak tcith the tongues of men and qf angels, \i^a! xs, 
and hare not charity, I am fiecome as sounding brass or a'-*'- 
iiitkiing cymbal. What a gift is it to speak uilh the tongues 
<ifmen and of angels! Yet, i/' I have not charity, sailh be, 
/ am as sounding brass, or a tinkling cymbal. And though 
/ know all mysteries, and all knowledge, saith he, although 
I have all f/rnphecy, and all/aith, so thai I could remove 
tnountains, [how |*rual Hifta or« these !) and have not charity, 
I am nothing. How glorious a gift is it to be a manyr, and 
to give away all one b ^oods ! Yot, though I give all my 
goods, saill) he, to feed the poor, and though J give my body 
to be burnerJ, and have not charity, it profilefA me nothing. 
Who»o then hath not charily, tliougii for a lime be bare 
these gifts, yet they shall be taken from him. Wbnt he 
hath shall bt; taken from him, because a certain other thing 
he bath not. 'Hits certain thing he hath not, whvrcby the 
other may be presened, and bniiself not perish. What is 
tWt Hhich lliu Lord saith, he that hath, to Aim shall beM*t.i3, 
given ; but whoso hath not, from Mm shall be taken ecen '^' 



368 Our namex being written tn/iravm, the highatjoy. 

P»»i->« tfial which he hath/ fie then who hnlh not, from him «hatt 

— *"'"' be taken even ihntwhich he hath. He hiitli grace to poster 
but lie )mth not love to use ; siacfi then he hath not thin, 
even that nhich he hath shall bi- taken froni htra. ThervrorR, 
that the disciples, whoiu lie willed tn make stars in heareD. 
walking by the more excellent way, might have charity, He* 
Who te/telh the tiiimber q^ the stars, and calUlh tfivm all 
by their names, when the disciples returned from their 

Lukoio, mission exulting, and saying, Lord, even the devt/t are 

"■ aiihject unto us in Thy Name — then He, I say, Who telleth 
the number of the stars, and catlelh them, all bj/ their 
names, knowing that many would say, have we not in Thy 
Name cast out devils? to whom Ue should say, / know 
you not, because He conntcd Ihcm not among the numlicr 

ib. 20. of the stars, nor called them by their narae^— said, In 
this ry'oire not, that the devils nrtr Hubj'ert unto you ; but 
rather rejoice, because your names are written in heaven. 
Who telleth the number (if the stars, and calleth them att 
by their names. 

wr.a. 11. Qreat is our Lord. The Psalmist is filled with joy, 
he halh poured out his words wondorfully : yet somewhat 
he was unable to speak, and how availed he to think on it? 
Great is the Lord, and great is IJis power, and of His under' 
standing is no numbering. He Who mtmbereth the mtU- 
titudeof the stars. Himself caiinol be nnmbered, Qreat t> 
ovr Lord, and great is IJis power, and of His untlerstanding 
i> no numbering. Who can expound this ? who can worthily 
even imagine what is meant by, and of His widi-Tsluiuling it 
no number? And would that He may infuse Hinisclfiuluyou, 
and where we fail, in that He is mighty, He may Himself 
enlighten your minds, thai yo may know what U the meaning 
of, of Hi» understanding is no number. For ye see, brethren, 
of the sand Is there any numberr To us Uiere is not, to 

Hat. 10, God ihere is; by Whom tiie hairs of our head are num- 
bered, by Him the aaiid also is numbered. Whatsoever 
then that is infinite this world coutaimah, though it be in- 
liniie to man, yet is not lo God : too liitle is it to say, to 
God; even by the angels it is numbered. Of His under- 
standing there is no number. Uis understanding aurpassea 
all culculators; it cannot be counted bv us. Numbers 



so. 



God not In be com/ireieruitid bt/ human inleliiici. 369 



iheiDwlvvs who uiiiubvrcth ? Wbalcvcr is numberud, U 
numbered hy iiiiniberB. If wlintever is mi m bo red, ik num- 
bcTed by numbers, of iiiiiiibvni thuri; citn bv no number; 
uumbers cannol by uny lueana be numbered. Wbxl tbcit 
i« there with God? wbeicwilh niadt; He all thiuKSi aud 
where made Me all things, to Whuin it is said, Thau haul 
arrayed ail Ihtnga in measure, number, and uvightf Or 
who can iimnhcr, or mensuru, or weinti, im^asure and number 
and weight themstflvi-s, wherein God hath ordtrcd all things ? 
Therefore, of Hu uiiderslaHilinff is no number. Ijot humau 
voices be hushed, human thoughts sidl : let lliem not 
stTctcli thuinscIvcH out to incompri-livuKiblo things, u> thou);h 
they could comprehend them, but as lhou(^ ihvy neru tu 
partake of iheni, for paitakera wc shall be. \Vv shall not be 
this which wc do contain, nor shall wu contnin thi? whole; 
but we shall be pHrtalcent: for of Jerusalem, whose dispersions 
He gatbereth, somewhat [;ieat is said ; Jervsalem is built as 
a city, U'/iuHe jiartaiiny ia i» the attme. What meunelh he 
by the same, save thnt which cannot be changed ? All 
other created things may be this way or that, but ile Who 
created cannot be this way or that. He then in the name, for 
to Him is said, Thou shall change them, ami they shall be 
changed; but Thov ait the same, and Thy years shall nut 
Jail. if then He ia the same, and can in no degree be 
changed, by partaking of His divino nature, wc loo shall bo 
immurlul for ever. And this earnest is given us of the Son 
of God, as I have already said to yon, holy brtslbren, tliat 
before we became partukiTs of His immortal uaiurc. He 
should first become partaker of our mortal nature. But as 
He became mortal, not of Hiit own substance, hut of ouis, 
so do we become immorial, not of our own substance, but of 
His. Pdrlaltcrs then wu shall be: let none doubt it: 
Scripture saiih it. And of what shall we be partakerH, 
as though these were parts in God, as though God wero 
divided into parts i Who then can explain how many 
hecomc partakoTs of one single substance^ Require not 
then that which 1 think yu sec cannot filly be Miid: but 
retnm to the healing of the Saviour, bruise yuur heart ; 
let the darkness ut your heart be crushed, obstinacy of soul 
bruised; let it be accused in ovil, he bom agant in good. 
VOL. VI. u b 



^ im. 
s 



WW. 
11,20. 



p». laa. 

3. 



p«. loa. 
86. ar. 



870 B'i shoufd nol critieite Scripture, but believe it. ^| 

Psalm He will j-uUle it, He wUl bind it up where il is brokon, He 
— "* will nuke il pcrfecily sound ; uml then Uiose ihmgH will ni>t 
l)e impossible with uk, which now are impossible. For 
it is good that he confess weakness, who desirclli to attain 
to tlie diviiift n;itnre. 0/ HU micierstaiutiiig it no ntimber. 
\'i. What therefore thou shouUI«st do in this difficully 
ofunderKtandiiifi;, he sheweth thee, when he goeth on lo i&y, 
•fi. 6. 1'he Lord laketlt up the gentle. For example ; thou under- 
standcst not, thou failest to understand, canst nut aluin: 
honour Gud's Scripturn, honour God's Word, tiiongh it ba 
not plain: in reverence wait for understanding. Be not 
wanlon to accuse either the obseinity or scemjuf; conlra- 
diciiiin of Scriptuu-. There is nothing in it contradiclory : 
somewhat there is uhich is obscure, tiot in order thai it may 
be denied lliee, but that it may vxercisi: him tliat »hilll 
afterward receive it. When then il is obscure, that is the 
Physician's doin^, that thou niayest knock. He Htllcd that 
thou shouldest be ext^rcised in knocking ; He willed it, tliat 
He might open to thee when thou knnckest. By knocking 
thou shalt be exercised; exercised, thou shall be enlarged; 
enlarged, thou shall contain what is given. Be not then 
indign.tnt for that it is shut; be mild, be gentle. Kick not 
against what is dark, nor say, It ivere better .said, if it were 
said thus. For how cansl thou thus say, or judge how U 
is cxprdient it be said ? It is said as it is expedient it be 
said. Let not the sick man seek to amend his remedies: 
the Physician knowelh how lo temper thom : believe Him 
Who rnrcth for ihee. Thertfore what comcth next? The 
Lord laketh tip the gentle. Resist not then against what 
God shuiteth up: be gentle, that He may take thee up. 
But if ihou resistcst, hear what followelh j but humhleth the 
ainntrra evpii to the grouitU. Many kinds of sinners arc 
tlicrc* He hwnblelh the sinnera even to the ground. What 
BJunera, save the opposite to the gi-nlie? In fact, by what 
he liatli said, The Lord takeih up the gentle, but humbleth 
the ainnera eveti to the ground, he intended a certain sort of 
sinners to be understood, from the gentlem-ss mentioned 
lirNt. By sinners then in this place, we understand the 
fierce, and those who are not gentle. Wherefore doth 
Jle humble them even to the earth? Thvy carp at 



The Manic/tees blinded for their inlel/eetual pridn. S71 

objects of uiiitcrslundiiig, ihey Hliiill pL-rceive only things Vmh, 
earthly. — 

IS. This (ltd He to men, who chose lo ridiculv Hic Law 
before thay knew i(, because ihey weie not gentle. Uii(l«r- 
&taii<i tnc, beloved. There aro§e a certain most accumed 
sect, llio MiiTiichei-s, who ridiculiMl ihc Scriptures when 
they had received and read Ihem; they chotifi to find fault 
with what they understood not, and by attackiitg and finding 
fiiult with what they nnderstood not, ihey enxnnrud many. But 
they who choeo to do this have been humbled even to the 
earth. They were not permitted to tindcrstaod heavenly 
things: they savoured earthly things. All that thou hearent 
in their fables is nought but blasphemy and certain dovjcos 
of bodily forms: for when they would uiidcntLiiid God, ihey 
attained to the thought of this visible light, but could not 
advance beyond it, und they made ituch fields of light in the 
kingdom of God, as they saw our sun to be, looking on it as a 
sort of product of thai light. For all this which is reaehuc) 
by means of the earth of the llesh, is earth in God's eye*. 
For we halve that ivhereby we see, hear, smell, tnstc, touch : 
our flesli by weans of those messengers, so to speak, which 
we call senses, perceives only cor})oreal tilings : but things 
of the intellect and spirit, are taken in by the mind. Uecause 
then ibey ridiculed the obscurity of the Scriptures, which 
fur this reason were shut, that they might be exercised in 
knocking, not that the Scriptures should be rt^fused to 
babes, they were humbled even to the earth, so ttial they 
conld not any longer lake in any thing save what is per- 
ceived by earth. And what mean I by earth? 1 mean tlie 
flesh. For the flesh i» earth, und \* mailc of earth. VVhal- 
socvcr thou lakest in by ibe eyes bclongeth to earth : what- 
ever by the ear, whatever by the Krnell, whatever by the 
taste, whatever by the touch, pertaineth to the earth, for by 
earth it \» taken in. Tb«y therefore were not able to under- 
stanil His vnilfT»la»diHg uf which there is no enti, for 
qf Ui» wtilifrilanding i* no end. llecause tbey found fault 
with tlic Scriptures, which healthfully conceal uodenManding 
under certain mysteries, that the little ones may be ex- 
ercised ; and by this very finding fault being made ungentle, 
which is the opposite to genlh,ihey were humbled even to 



k 



knowhifyK it to humhl« one' 

l^l*l.ll tho earth, thul they should not be ablo lo ptirccivc God 
^■^V- Who w incoTporoal, ami thiit wlialtivcr thoughts tht-y bad ol 
God, should hi; only corporual thoughts. 

14. God then humhlclh sinners, euen lo the earlh. What 

then oU);h( wc to do, if wi: would not he humbled even A) 

the varl/t ? For it itt a great thing to advance to things ol 

ihe understanding, il is a great thing to advance- to thingi 

dpiriluul, it is a great tiling for iho heart to advance so fai 

OS to know that there is somewhat nhich is neither extended 

through space, nor varied in time. For what h the appear- 

anceof wisdom? «bo imaginelh itf Isiilong? isitsquare? 

is it round? is it now here, and now there? One man 

thinkelh of wisdom iu the east, another thinketh of it in the 

west ; if they think of it aright, sol as they are in siieh utterly 

difleTtint [ilacea, to both it in entirely present. What is this? 

who can take it in ? Who can lake in tliis substance, this 

divine and unehangeahle naiure i Be not in haste ; thou 

Tir. J. wilt be able to lake it in. B^ijin to the Lord in coiifeMion, 

Begin with this <f ^^*oa wouldest arriw ni n clear under- 

slauding of tlie Iruth. If thou wilt he hroughl from tfa« 

road of faith lo the profession of the reality, beijin in coh- 

feanon. First accuse thyself: accuse thyself, praise God, 

Call on llim, Whom a% yet ihou knowest uol, lo come and 

he known; unl to coiuc to th<>e llimseU, hut lo lead tliec 

to Him. For how can lie come thither, wheneo He nevei 

dcparteth ? For this is the very perfection of wisdom ; it is 

every where, yet it is far from the wicked. It is, I say 

every where ; yet ia it far from the evil who are every where 

From whom, I ask you, is that far off which is every where i 

How think ye, save because ihey lie in their unlikeness 

driving ool in ihemselves the likeness of God? Having 

become unlike, they havo withdrawn: when refashioned, lei 

them return. Whence, saith ho, shall we be refashioned i 

when shall we be refashioned? Begin lo tlie Lord it 

confesaion. What after confession f Lei good works follow 

8ing unto our God ujion the harf>. What is. Upon ihi 

harp? .\s 1 have already explained, just like the P»aln 

upon (he psjdt^ry, no also is the harp : not with voice only 

but with works. Siny unto our God npfm the harp. 

Id. B«bold, yo confess, ye work works of ra«rcy; aim 

I i 



God made Scripture obicure, that tee mat/ ttudg it the more, 373 
U7ilo our Quit What Qodt Who covereth the heawn v««. 



8. 



IW. 8. 



mth eloueia. Wliat is, Who covereth the heaven with 
cl'twU? Who hidi-Ui Scripture under fi)pires ond sacra- 
menu. He Who humhliitk eirmera'fvtm to the iinrth, Ho 
}¥ho laketh itp the gentle, covereth the heaven with clottdt. 
Who then can scu the huiivtri, which is coirrcJ wilh clouds ? 
Fear not: hear what followeth. fVho covereth the heaven 
ftith clowU, Who prepareth rain /or the earth. Who 
covereth the heaven with eloutb: now thoit art alarmed, 
because thou canst not see the heuvon : when it hath rained 
ili'ou shall giUher fruit, and shalt see clear sky. He covereth 
the heaven wilfi clouds, Who prefiaretft rain for the earth : 
perhaps our God hath done this. For had we not the 
obscurity of Scripture a« an occasion, wo should not say to 
you those things wherein ye rejoice. This then perbapa ia 
the rain whereat ye rejoice. It would not bo possible for it 
to be expressed lo you by our tongue, were it not that God 
corereih with clouds of figures the heaven of the Scriptures. 
For this purpose then duth He cover the heaven iri'M clvufis, 
that He may prepare rain /or the earth. For this purpose 
willed He that the words of the Prophets should be obscure, 
that the servants of God might afterwards hai e that by inter- 
preting which they might flow over the ears and hvuris of 
men, that lh<-y might receive from t])e clouds of God the 
fttnesa of spiritual joy. Who covereth the heaven with 
elowts. Who prepareth rain/or the earth. 

XQ. Who maketh grae» to grow upon the mounlaint, and 
herb for the service </ men. Behold the fruit of the rain. 
Who maketh, snttli he, grate to grow upon the mountain*. 
Doth it not also grow upon the low gmuiul i Yes, but it is 
a great thing that it groweth on the moimtaina. Uy mowt- 
laim he mcaneth the high ones of the world : by mountaint 
understand i» iIiik place, those who are endowed with some 
great dignity. And it is not wonderful that a certain «'i'foicM"kij, 
cast two miles into the treasury; that the earth brought 
forth grass over the low ground : the nionutaiu ulso brought 
forth even ZLiecbrus the chief of the publicans. Tlji.t was l.uWis, 
more wonderful, that the mountains brought forth grass. 
For the more men are e.^alted, the more grasping arc theyj 
and the gvcutor they arc in this world, liie uion: do ihey |ov« 



fi. 



9. 



874 



Qod't Grace can to/len all hearU. 



P-um iht-ir nch««. And bo (ho man weut away sorrowful, who 

M"i*i'ij ^^^^^ °' '''^ Lord counsel about ck-nittl lifo, and called 

is.&c. XJim (iooil JIfasler, buying, JVAal shall I do thai I may 

kate eternal life? And the Lord said to Him, Keep iha 

commanilmtmts. Whtpft / Tlic commandmvtits of ihu Irfiw, 

stiid He. All l/tese have I kept from my youth. One 

thing, said He, thoit laekesl. Wilt ihou bo perfect? Qo 

and sell all that Ihim hast, and i/ive to the poor, and Mo« 

shall have treasure m hoavcn, and coiitff, follow Me. What 

Giiiil tbe Lord? Bcbuld, ibou art a moimtaiii; receive rntn, 

give forth gratis. For what i§ it that thoii wilt give f Is'il 

not grubS ? For a)) that is given to the Clitircli for the 

needs of God's servants by the rich, what is it bul grass? 

For they ;ire cania) tUiagn, which appear but for a lime : bul 

il is not any thing carnal which is gained by them. Hear 

what lliou biiyeHt with these worthless things. For thus 

I Cor.&,sa!ih the Apostle, shewing that these things are grass: if tee 

have sown unto you spiritual things, is it a 'jreni thing if 

we reap tfour carnal thing* f Hear also Ihat cnrual things 

I«.40,6. are grass. AUfteah is grass, and all the glory thereof is a* 

thejloteer <^ grass. He then went away sornjwful : and iho 

M»i. 19, Lord said, How hard is it for a rich man to enter into tha 

kingdom qf heaven! This then is great, that He makelh, 

grass to grow upon the mountains. And bow maketh Ha' 

grass to grow upon the mountains, if that rich man, when 

he bad hoard that he ought to give to the poor, went anay 

sorrowful .' How did He afterwards answer the Apostles 

lb.M. when they were saddened? The things which are difficult 

with men, are easy u-ith Ood. He then makelh the grass to 

grow upon the mountains, to Whom all things are easy. 

For nothing could be more barren than the hard mountains. 

He raincth, Who maketh the grass to grow upon the moun^ 

tains, and herb for the service of' men. What serviced 

Listen 10 Pun) liimiielf. And ourselves, sailh he, goar 

sCot.4, servants for Jesus Christ's sake. He who said, /fwe have 

SOU-H unto you spiritual things, is it a great thing if we reap 

gour carnal things f yet said, that he was a servant. For 

we are yuur servants, breiliren. Let none of us speat of 

himself, as though he were greater Ihun you. We shall be 

Miti.ao,groaler if wo aro more humble. But whosoever will 6ff 
ae. 



s. 



IFe muat bt/TuHful in return for Grace. 



375 



great among you, (it is Ihc Lord's saj-iDg,) shaH be your Vih. 
servant. Therefore, He maketh the graaa to grow upon the — ?^ — 
rnouiilriiHa, and herb for the service vf men. Paul ihe 
Apostle, indeed, living hy hiH own lubour, refused even lo 
receive lAe grass of the mountains; he cIimmc to want; 
Deverthelees, tlie uiountaius gave grass. Because be chose 
not lo receive, ought the mountains tliereforc not to girc, 
nnd so to remain barren? Fruit is due to the rain, food is 
due to tlie servant, us the Lord saitb. Eat sticA things aal.vliio, 
theg give you: and that they should not think thai ihey''*" 
gave ought of their own, (le added, for the labovrcr ia 
uorlhy of his hire. 

17. Therefore, brethren, since it has been given to me 
to say somewhat to you upon this opportnnily, spi-ciiilly 
since ire who speak to you seek uo such things lirom you, 
and ihcrefuru speak the more fruely : (though even if tre did 
seek, we should be seekiug your profit, and not your riches, 
bnl your rijthlcousness ;) yel 1 warn you in few words, sine© 
we have already said much, and our discourse must at 
length come lo an i-nd ; if ye would not hv bnrri'n, repay 
the rain by fruitfulness, lest hereafter your baneniic&s be 
condemned ; for the Lord ihreatuneth tlie barren and thorn- Hcb. 6, 
bearing land with (ire, even as He prepared His granary ' 
for the fruitful 1 take heed to exact of yourKclveH; bo your 
own exactors. Christ uleaily exacteth ; and louder is Hist 
Voice though He be silent, in that lie i» not silent in the 
Gospel. For He is not Inity silent, since He xiiiili, Make i.altit, 
to yottrselves friends of the Mamttton tif' unrightvotuiness,^' 
that they too may receive you into everlasting Aafrilalioiia, 
He is not ailenl; bear His Voice. For none can exact of 
yoa: unless perhaps there is need of exacting, that they 
who &erve you in the Gospel, ask of you. If it come to 
this, that tltcy have lo ask, take heud Wnt wbst ye a»k of 
God, ye a^k in vain. Ho then your own exactors, lest they 
who servo you in the GuNpel, I do not say be compelled to 
ask of you, for perliaps they ask not even when compelled, 
but by tlieir silence accuse you. Wherefore it ii< writteo, 
Blessed is he who understandeth concerning the poor andPt.i\,\, 
needy. When be saith, wAo wnderstatideih concerning the 
poor and needy, he waiteth not for him to auk. Under^umd 



370 



ff'p mtul gtre to Chritt't Treatyry. 



FaxtM conccrniitg hitn. Ohp iicrfly man sri-keili ihee, an«lli«r 
™-"'' nectly ninn ihoii oii);litcitl to aeolt, Buth are said, my 
Luke«, bretlircn: jiiM now lias bi-cn read, Oive to fivery one that 
atkfth of thee; «n<l in anothvr place Scripture* tmth. Let 
j^^i a/ma sieeat m thy hand, till Ihou ^adett a righteous man to 

^^^^^ trhom iu ffive it. One there k wlio scckoth Uiit-, (nioUier 

^^^^B thnii oiighiciit to i>e«k. I,.eave not indeed liiin «bo 

^^^^H Reekeil) thee cmiity, for. ffire to et^tfry one that agketh of 

^^^^P thtv ; yet Etill ttierc i* an<i()iiT ithoin tliou uughU-tU ta iwek ; 

^^m let alma sweat in thine hanri, (ill ihmi Jindest a righteou* 

^^H man to v-hom to give it \v will nevor dit this, iink-»i« ye 

^^B- have somrwhut m-1 SKidi* from your suhxtniire, each what 

^^1 pli')is<-tli him according to the needs of his family, aa a sort 

^^F of debt to be paid In ihc tn-nitiirv. If Chrim have not a 

I 'r«iii- stale' of His own, neither hath He a treasury*. For knoir 

cam. y« what'fisciis' nieiiDS? * Fiscus' is a bag, and from the 
•flwoi. pa„,p Bourctt come ulsd the words *fi«felln,' and ' (iBciQa.* 
Think not timt fisciis is a kind of dragon, heeanoo mfrn are 
ahirnied when they hear of the collector of the fisciw : the 
'liscus' in the pnbtic pwrse. Tlie Lord had one here 
on earth when He had the bag: and ihu bag was cnlnisted 
to Judaa. Tho Lord endured Judas, who was both & 
traitor and a thief, in him shewing to all the world Hi* long- 
suffering; yet they who conliibuted, eoniributrd to the 
ly»rd's treasury. Unless perchance ye lliink that the Lord 
went and sought, or was in need when Angela served Him, 
and He fed so many thousands with five lna«cs. Wherefore 
then willed llo to want, saro to shew an example to the 
mountains to bring forth grans, that they should not repay 
the rain with barrenness. Cut off then and prune off some 
fixed" sum cither from ihy yearly profits or thy daily gninsi 
else thou secmvAt as it were to gire of lliy c»])ital, and thy 
hand must needs hesitate, when thon puitest it forth to that 
which thon hant not vowed, (."nt off some part of thy 
income; a tenth if thou choo»est, though that is but little. 
Liilpi8,For it is sail! that the I'hBrisecs gave a tenth ; I/uat tme«^ 
in the uvok, f (five tilhoa nf all that I poaaeaa, .And what 

• The Hrnislicrlmr- EiWtori »«■ nhich lulti ihcconlrii l>p|tvr) "pnina 
iro»M»tni.!.tilifn!ii. Ifxt. I'ff ■mnrifhil for Ihg IrvMnn ''^1. *. 

* Alii'ii.l filu.ni olhvr Mh. Kaeo, Clirim'* lm>Drj. *poWn of kborv. 



I -J. 



^V The ' young of the ravetu' are Cbrittituu. 377 

Kaitli the Lort)? Except your rightenmness exceed the Vk*. 
riffAieoumeas of the Scribes anil Fkarisees, ye shall ti&f ^ - ' - 
enter into the kimjdiim of heaven. lie wlmsu rij^hteaiisnessao. 
Iltou t)Uf;liltnt to vxce«(), giveili u tenth: ihou givt-st not 
vvcii u ihousniKlth. How wilt thou surpass him whom thou 
inatcht-at not .' ft'Ao covereth the heaven with eloitda. Who 
prcjfiTvth rain for Ike earth; Who makelh the grtus to 
grow upon thff inowUaiiu, and herb for the service of men. 

18- Andijivelh unto the cattle their food. These are therar.s. 
cattle he meanelb, eren God's Socks. God dafiaudeth not 
Hi« flock <>r tlifir (bod tlirougU men, for whose servive He 
makelh the grass to grow. Whence the ApoHtle saiih, WhoXCm.v, 
feedfflh a fiock, ami etUeth not (if the milk (/ the flock t 
Who givelh unto the cattle their fooil, and to the yowig q^ 
the ravens that call upon Him. Shall we perchaoce think 
ihis, thai the rawus call upon God to !<;ivc them their food ? 
Think not that the unreasoning creature calls upon God: 
uo creature knows how to call upon God, save the reasonable 
alone. Con&ider it as spokuu in a figure, leKt thou think, an 
some evil men say, that the t^ouls of men niigrato into cattle, 
dogs, swine, ravens. Give this no place in your hearts or 
in your faith. The soul of man is lunde after the image 
of God: He will not give fliii inia^e to dog or swine. 
What ia Ihen, And to the young of the raveiia that call upon 
Him ? Who are the yotmg of the raveiu? The Uraolitos 
uned to say that they alone were righteous, becaii&e to them 
tlie Law had been given : all other men of every nation they 
used to call sinners. And in truth all nations were giveu 
up to sin, to idolatry, lo the worship of utones and stocks: 
but did they continue »»? Although the ravens themselves, 
our fathers, did not, yet wo, the young of the ravetts, do 
call upon God. He givelh to the cattle their foml, and to 
the young of the rapein who call upon Him. They are 
the young <^ the ravena, to whom Peter saith, Forasmuch l P»i.i, 
a* ye were not redeemed with corruptibte silver and jo/(/,- 
/rf>m your tfiin eonveraation reeeive^l Ay trtulition/rom your 
fatken. For the young of the rave?ut, who seemed to 
worship the images of their forefalhcrs. have advanced, and 
Uinied to God. An<) now thou heitrext the yowtg ((f the 
ravent calling upon the one Ood. What then f Sayost 



378 



We must be humble, and fear God, 



FiiALM thou lo tAo younj of ihe rawn», ' hasl thou left ihy father f * 
' Plainly 1 have, i>aith he; for he is u raven who calls not 
upon God, !, lAi" young qf the rtrveti, do call upon God. 
An<t to Ihe young tif the ravens tifto call upon Him. 

MT. 10. )9. In the power of an horse Ha will not take pUrasure. 
The power of an horse is pride. For llie horse Neeuielli 
adapt(;d as it were to bear a man alofi, that he may be 
more uplifted as he goes. And in truth he hw a neck 
which typificth a sort of pride. Lut not men exali Uieoi- 
selves upon their worth, let them not think themselves 
uplifted by their distinctions; let them beware lest they be 
t]irown by nn luitumud horse. For see what is said iii 

P(.30,7.anothor Psalm, Some in chariots and some in horses, but we 
will exult in the Name of the Lord our Ood. WItat 
therefore happeneth to them? See what followelh, They 
have been bound and fallen, but we are risen ami stand 
upright. In the power qf an horse Be will not take 
pleasttre : nor in the tabernacle of a man will He delight. 
In Ihe labemacley saith he, of a man. For the tabernacle 
of the Lord is the Holy Clmreh spread throughout the 
whole world. Heretics, separating themselves from the 
Chnrch's tabernacles, have set up tabernacles for themselves; 
in the tabernacle of a man Gad wilt not delight, liut 

P»- Bt, observ-o the young of the raven, saying, / have choson to be 
east auay in Ihe house of the Lord, rather than to dwell in 
the tents of sinners. For if perchance it be tht lot of any, 
who is good and pious, who coniesscth liU own weakness, 
who is Ihe young of a raven that callelh on God, not lo 
enjoy worldly distinction, he goeth nut out of the Church, ha 
settctli not up for himself a tent outside the Church, 
wherein God will not delight. But what sailh he f / have 
choaeti to be cast away in the house of Gud, rather than 
to dtvell in the tents of sinners. For in Ihe lalterniieie of a 
man will He not delight. 

vcr.il. 20. But what addeth hd The Lord will delight in 
them that fear Htm, and in them that hojie in His mercy. 
The Lord delighteth in them that fear Him. Uut is the 
Ijord feared in the sunic way as » robber i For a robber is 
feared, nnd a wild beast U feared, and an unjust and 
powerful man is much feared. The Lord will delight in them 



1 



yet Iruit in Hit Mercy. 



979 



that fear Him. Fear Him, howi And in them ifiat hope Van. 

in Hia ntercy. Di^lioUl, Jtiilas, who hetrayvit our Lord, — ~ 

reared, but lie did nol hope in His mercy. For afterward 
he iv|)cnt«(t of htiviiig Ixjtraycd the Lord, and ho said, 
/ Aave sinned, m ihal I have betrayed the innoeenl blood. Mats;, 
II is »'e1l indoed Ihat thou hast feared, but only if thou ' 
IrtixtedHt in His mercy, Whom thou hast feared. lie io 
(h!H))air limit and hanged himself. In such wise then fear 
the Lord, thiit thou trust iu His mercy. If thou fcarest a 
robber, thou hopest for help from another, not from htm 
whom thou fearest: thou askest aid from him whom thou 
fi:arest not, against him whom tliou fearesl. If tliou foaresl 
Uod in this wiEe, and feareMt Uiin because thou art a 
Kinner, from whom wilt ihou get nid against God ? Whither 
wilt thou go? What wilt thou do? Will thon flee from 
Him r llee to Him. Wilt lliou flee from His wrath ? floe to 
His nilh And thou wilt make Him ruihful, if thou hope in 
His murcy, and so avoid sin for the futuru, us Io pray to 
Him for past sins, that they may he forgiven thee by the 
Lord, to ^Vhom belong;et)i honour, and the kingdom, with 
Uiti Father and the Holy Spirit for over. Amen. 



PSALM CXLVIL Part II. 

EXPOSITION. 



Ut. 

Ou.nt. 



StnniM Io tfui ptvptr, ahtrtin he argaelh ogamtt lAe game$ and thowi, ait4 
alio agaiiul the DiMatilt4. 

\. Yr remember, beloved, that wc put ofl' till to-day the 
discussion of the Psaliu which w« have just sung. For it is 
ihc very Psalm which was read on the Lord's Day, nud which 
we had undertaken to handle. But at that time we were 
moved by the Gos|KrI which was read, and, through the 
greatness of our fear, and for your greater profit, we dwolt 
upon the Lord's coinnuMiding to us the last d*v, and how 
We willed that we should with care and watching look 
out for His coming, frightening us by an oxampic, that H« 
may not condemn us in the judgment, saying, that the 
coming of the Son of Man should be a» it was im the days (ifLakiiiT, 
Noff: they did eat, they drank, fhfiy ftoughl, they sold, they'^*^' 



I 



S60 Tks importance of preparing for the Day of Judgment. 

PsAVN married wivei, theg were given in marriage, vnlil Not 
^^' entered into ikc Ark, and the Jlovd atme, and <lestroye'i 
them all. In our anxiety then, and tlirou]*!) great fear 
wbtch shook na, (for who, if he bcliovea, would not fearp) 
wc dwdl, so far aa wo could, on this, speaking at U-nglh in 
our discourse, how you and all of us should act and lire, 
so that we may be able not only to nwuit ibat day without 
dread, bill even to long for il. For, if we love Christ, surely 
wc ought to loug for His coming. For II is a contradiction, 
and cannot, I think, be (rue, to fear the coming of Him 
Whom thou lovesl ; to pray, Thy kingdom come, and to fear 
lest lliou bo heard. And whence is lliis fear of the Judge's 
coming? Is He unjust.' is He spiteful? is He envious? 
lastly, doth He wait to bear thy cause from another, so that 
perhaps he wboni thou hast instructed, either ma.y cheat 
thee by malting but a sham defence, or, through deficiency 
of eloquence and ability, may be unable to prove in words 
thy goodness and innocence? It is none of these. Who 
is it then that is to come } wherefore dost thou not rejoice ? 
Who is coming to judge thee, save He, Who came to be 
judged for tbee? Thou noedest not fear the accuser, of 
Jnbnia, whom He Himself said, Now is the prince of this tvorldeaat 
out. Thou needcst not fear tho weakness of lliy advocate, 
for He is now thy Advocate, Who then will be ihy Judgu. 
He will bo there, snd thou, and thy case : the slalemcut of 
thy case will be the tc»lintony of thy conscience. Who- 
soever then thou art that fearest lliy Judge that is to be, 
amend at once thy conscience that ia now. Is it (oo lillls 
for ihee, that He will not require what is past? No space 
of lime will then be left, when He shall jutl^e; now how 
great a space is left while Ho cnjoiueth ! Then il will no 
longer be possible to amend: now, who hindereth thee? 
While we wore earnestly commending ihiit to you on tho 
lord's Day, because this, I might ahno»t say this alone, la 
really needful to be spokeu, a considerable space of time 
passed, and wo were compelled to defor to this day the 
Hsalm which we lutd undtntakcn to handle. Now it is 
before us: tot us give heed to 1 1, or rather to God, Who 
in Hi* mercy has drignoc) to dispense to us ihusu discourses 
in His i^pirit, as He Himself knows lo be expedient for 



41. 



Part of the Ptahn diglcalt. 



881 



Vrk. 

lu. i;. 



V 



HOT iufiriuities. For dotli erer a aick man dare to give 
coiiasel to hi-s PtiyMciaii? 

2. VVliilo it was being read, ye all uf you, I imagine, or 
many aL all events, observed that it contaitieth several versi^A, 
for the opening of vrliicli irn must needs knock: specially 
wlicro it eaith, Who yiveth «now lite tcoot, fVho scattereth^-l(l-t'- 
mitt like ashet: Who aeitdeth forth Hit crystal like morselt 
of bread: Who can »lnnd hi^ore Hiii eoidf Fur if any, 
tfhen he has heard ihiK, lukeih il literally, hu has indcud 
lliuiighl of works of God : for who giveth snow, Kav6 God i 
nho scatterelh mist, tiave God? who hardoncth crystal, save 
He ? and each of these has a fitting similitude set over 
against it: for wool iw not unlike snow, nor ashes unlike 
mivt, Dor morsels of bread to the cleanness and whiteness 
of white crystal. For crysta) is in appearance Uhe glasst 
but it is white. Now, with regard to this crystal, it ix told 
by those who know, [and therefore we ought not to doubt 
it, for Scripture, which is most worthy uf belief, giveth 
losiimouy thereto,) it is told, 1 say, ihai crystal, being inada 
of snow, which has bardcnod through many years and never 
moiled, becomes so Molid, that it cannot easily be melted. 
•Summer at its coming easily mcllcth the snow of the pre- 
ceding winter, for it hath not yet antiquity besides to 
increase its hardness. Uiii when many snows for many 
years have fallen upon one another, and their abundance 
haa become too great for tbe power of the i^unimer to 
master, (I mean not one summer, but many, aud especially 
iu tlie>e parts, that is, in the north, where even in summer 
the sun is not found extremely hot,) tlicn this abiding aud 
lasting hardness creates this which is called crystal. Ob- 
serve, beloved. What then is crystal f II is snow hardened 
by frost for many years, so thai it cannot citsily be melted 
either by bud or 6re. 1 have explained this at somewhat 
greater length, because many are ignorant of il. and they 
wlio happen to know it onghl not to consider a statement 
of what they know burdensome, teeing it is brought forward 
not for their sake, but for the sake of those who know it 
not. When then ye hoard the Reader sounding out these 
words, I doubt not tbiti different thoughts presented them- 
selves to youi that some said, and said truly, Great are the 



S82 7"A« prettimptiott of criticising Holy Scripture. 

PuLM works of ihe Lord, whvrcor liut a ftinall portion, and ifaat an 
S^T"^ eattbly one, tti«i known to almoU all, has bi^ni h«re men- 
tioite<l, how God snows, bow lie scnlterdh ini»l, boiv He 
maketl) l)ic cT}'slal solid: othen Raid lo thcmselrcs, Tbinkcst 
thou that «]1 this is set down unlbout rcaMon in Scriplnre, 
or that lliis nK-ant nothing uiore than it sounds f Is not 
wnwwltat RugKested to us by the snow and tbv wikiI, by 
the mist and asbes, by ihv cr>'5t«l and bread ! But why 
hatli Scripture willed to speak tlius, by coitain darkiicsscK, 
BO to sp«ak, of similitudes i how n»ich beltvr for it lo speak 
luon; optnly? why have 1 so much as to seek or hesitate 
vbal theso words nicau ? trlij- am I at fault mheu I hear 
ihoiH? why nhon I hav« bean! a Psalm do I generally go 
away never the wiser? This is it, which I i^aid a little 
abow, 'Snffcr thyself to bo cured: ihns an ihou to bo 
healud.' Very proud and presumptuous is that sick man, 
who dares to advise bis physician, even though he be but a 
matt. Shall Ihc sick man dare lo give advice to the pbjsiciau f 
When man is sick, and God is curing hint, it is a great 
beginning of rtirerencv and soundness, before tliou knowest 
wbvrefore a thing has be4:n said, to believe iliat it was right 
for it to bo said in the way in which it has been said. For 
this reverence will make ihee capable of seeking what ia 
said, of finding when tliou hast sought, of rejoicing when 
ihon haKt found, l^et us hare then this sviupathy of your 
prayers with our Lord God; may Ho deign, if not for our 
nakeayct for yours, to give unto us what here licih hidden. 
Look on it then imw as though we had promised you a 
day of some heavenly show and exhibition, and, having 
read these verses and not yel expounded them, have brought 
before you some of our Exhibitor's dresses wrapped up. Verily 
it is for tills cause that Ihey are brought forth folded up, that 
J9 may await their being unfolded': but ye are prepaiing 
not only to gazf on tliem, but to be clothed with them. 

8. Wo said on tlie l-ord's Day, if ye, beloved, who van 
present mncinber, that the Gospel which delained ua so 
long that we had to defer the exposition of the Psalm, yet 
harmonized well with thu t'saliu. This we then said, but 

• Ut cTolDtK •iiMri(»ntur: iihiph cquKnlcnt lo tBcciSDlnr, "thtt tb*f 
tb« BencdiodiiB E'liiam «x|)1aiu aa ouijr be unbUtd uid anu." 




7%$ iojie o/a future lifu the ttaif oj tht CArUtian. 383 



wens not able to prore, because we deferred cli8cut;siiig the Vku. 
Psalm. To-duj- then wo ought also to soi forth this bar- — i^ 
mony. Id that Gospel wo were ularmcd concerning the 
laftt day. Thm alurm produces safety: for through being 
alarmud we take precautious, by taltliig piccautions we 
shall bu safe. For just as uiiaeasouable security driveth 
into alaruiK, so well-regulated auxioty produccUi security. 
And for this cuuso doth God alarm us, that we do not so 
love ihis present life> so frail, su fleeting, so Iransilory, aa 
though there were no other: for if there be no other, lot us 
lore this prcsfiii one. If there is no other life, they are 
more happy than we, who tii-d.ky have watched in the 
aniphi theatre. For what saith the Apostle? f/in this iife iCor.iB, 
only ue have hope in Christ, we are of all tnen mnst mi»a- ' 
fable. There is then another life. Let each ask Christ, 
that u, his own faith. But faith is asleep. Rightly art 
thou tossed, for Christ is asleep in the ship. For JesusMacta, 
slept in the ship, and the ship was tossed by niauy wares 
and alornis. The heart then is tossed, when Christ sleepelh. 
Christ ever waketh ; what then is iiieant by Christ is 
asleep? Thy faitli is asleep. Why art thou still tossed 
with the siorui of doubt? Awaken Christ, awaken thy 
faith, behold with the eye uf failh the future life, for the 
sake of which thou hast believed, for the sake of which thou 
art signed with His mark. Who for this cause lived hero on 
earth, that IJe might shew thee how despicable is this life 
nhich thou didsl love, and hun- much to be hoped fur that 
whorcin thou didst not believe. If then ihou uwuke faith, 
and turn iis eyes upon the last things, and upon the fuliite 
life w herein we shall rejoice, aflitr the l.ord'it Hwoiid coming, 
after the condusiou of the Judgment, after the kingdom 
of heaven has been dvlivc-red to the saints; if thou think 
upon this life, and tlie restful business of ihi;^ life, of which 
we have oAen spoken, beloved, there our business will not be 
tossed about, our restful bu»ine»s, full of nought but sweetuess, 
interrupted by no annoyances, worn by no weariness, 
troubled by no cloud. What wiil then be our business? 
To praise God: lo love and praise, to praise in love, to 
love in praises. Dletitcd are tliey that etu-ell in Thy hoiue, p^^a,*, 
fn ewr and «*r Ihey uili be pramng Thee. Wherefonj, 



88J 2^ tkonght of the life to come taake ki core little 

P«iLM Have becaUBo for ever aiid uver ihcy will lyve Thw ? And 
— - — wherefore iliis, save l)ecaii8e for ever and ever they will love 
■ nwota-Tlice? Wliat a sliow' will that be, when ihvy fee God! 
"roni^ M«D see one' wlio fights with wild beasts, and are (jladdeDed : 
toruD. woo i<) ihem if ihey amend nol themselves. For they who 
itee him that fights with wild beasts, and arc gluddened, shall 
sec the Saviour, and he saddened. What more wTvtchvd 
(Imii iht^y to whom the Saviour shall not he for salvation ! 
No wonder then that (hoy who delight in a tnan fighting, 
arc not saved by a God freeing, Bnt we, hreihren, if wc 
remember that we are among His inemhers, tf we long aad 
persevere, shall see and be glad. That will ho a oily, nil 
whose citizens shall he cleansed, wherein no seditious or 
turbulent one shall be minglud; the enemy who nou* grudges 
our reaching our country, there cannot lay snare for any, 
for he is not even permitted to be there. For if ho is now 
excluded from the hearts of believers, how shall he llteu ho 
excluded from the city of the living ? What will it be, brethren, 
what will it be, to be in that city, of which even to .ipuak is 
so great a joy ! For this future life wc ought to pre)iare out 
hearts; whoever prepares his heart for it, despises this lifo 
entirely; his despising it makes him toanaii without anxi«ty 
that day, by the awaiting which the Lord frightened him. 

4. Since then this Psalm speaks and ^ings to us about 
that future life, while the Gospel alarmed us about the 
present, the Psalm makeili us to love the ftitiire loss, the 
Gospel to fear the prcsenl. Not that the langtiage of the 
New TeslamenI is silent about future dirlighl; nay, much 
more is it wl forth in it, wherein what is to be undcmtood 
H not brought forth, as it were, under a veil, but Ihero it is 
seen open, that here it may be understood though ohscurv. 
MfttM, Seeing then that the Gos)iel said to us. Watch for the coming 
of the last day, the day of the coming of the Son of Man, for 
to tlicir ruin will it find those, who now are secure, because 
they are perversely secure ; for they are secure in the pleasures 
of the world, whereas they ought to be secure in having 
tamed the desires of the world ; already surely the Apostle hath 
prepared us for that life, in words which 1 quoted then also: 
I Cor.r./or tlie retl, brethren, the lime is short : it remtitnelh that 
*•■ *'• thc^ that have uin-s be a» though they had none; imd fheg 



p 



for tkiagi of thU life : and *ii prepare* ta fur l/it l<ut ilaif. 383 

tkal bntf, an though Ihcj/ hought uol; and they that rejoice, y»«- 
a» though theif re/oiceil not; and fhey that ttvfp, rt* Ifiouf/h — -^— 
thcfi wfipl not : and they that tiie Ihii irotld, as though they 
iuifd it not ; for the fashion of this world passelh away, i 
would hare you without carefuhtem. He that scttL^tli all 
bU happiness in caiing nnil driiiltiDg, in Tnamin^, bnyii));, 
HcUiog. is using this world, such an one too is uithout 
carefulness; but, Hince he is ouuide the ark, woe to hirn 
from the di-lnge. But he v\\o,whet/iei heenlelh or dtiiile/h,^ t^*"- 
or trhatsoevcr he doelh, doeth all to the glory of Cod ; who, ' '" 
if he have any Borrow ahont mutters of ihiii worlil, so wuupeth 
as within in hope to rejoice; if he have any joy io maltent 
of ihis world, so rcjoicclh as within in spirit to ttar; who 
giveth himself neither to prosperity to corrupt, nor to ad- 
versity to crush, (and this is to weep ax though he iri-pf. not, 
and to rejoice as though he rejoiced not;) he who, if he have 
n wife, sympathiseth with her weakness, and payeth to her 
h(,-r doe, rather tlmn cxaclrth his own ; or, if lie marriclh on 
account of his own weakness, doeth it rather in sorrow that 
he could not remain without a wife, than in joy because lie 
has one; he who sellcth because he knowclh. that, even if 
it remained, it couhl mil make him happy ; hu who knowetb 
that what he buyeth is but fleetinR, and on all that he hath, 
though it be abundant and ovcrdowing, prcsnnielh not, and 
of what lie hutli shcweth mercy to him tlint hnth nol, that 
he loo may receive what he hath nol from Him Who hulh all 
things;— he who h such as this awaiteth in safely the laH 
day, because be is not oui&ide the ark ; already is he reckoned 
among the uutlecaying timbers whereof the ark is built. 
Let hiio not ihen fear tlie Lord's coming, but hope and lonj; 
for it. For to htm He will come, not to inflict punishment, 
but to end his troubles. And this is aceomjdishi;() by 
longing for that city. What the Gospel then warned ns 
to do, is fulfilled by longing for that city, wberi-of the 
Psalm singctfa ; so doth the Gospel accord with this Psalm. 

0. Now let as bear what city it is that lliv Psalm »ingvth 
of. I*t us hew, and lei us sing : our joy, when we hear, 
is a song In our God. For we slug not only when with voice 
and lips we sound forth a song; them is an inward song 
too, for there is One Whose Ears arc within. We sing 

TOL. Vt. C C 



Title in 
LILX. 



SS6 The reMtoralion of Jerusalem a type of the life to come. 

Pbai.h with the voice, to arouse ourselves ; wc sing with ihe heart, 
to please Him. Tlie Psalm is called 'a Pxiihu of Maggai 
and Zacharias.' Haggai aud Zacharias were prophets, and 
they weto prophets during the captivity of that Jerusalem, 
which bore on earth ilie shadow of a certain city in heavcu. 
Being then in the captivity of Ihat city in Babylon, these 
prophets piophesied the restoration of Jerusalem ; ihey pro* 
phesiud that the people should be freed from captivity, and 
that a new cily should arise by the reslorulion uf the old. 
We know what this captivity ia, if we truly know our own 
state as wanderers. For in this world, in these present 
tribulations of the world, in the manifold crowd of ofTunces, 
wf, in a manner, are groaning iu caplirity; but we shall be 
lifted up: our new city is foretold to us, destined to be 
equal to the old. For after their prophesying too, the event 
happened visibly, so that the whole was unfolded, which was 
ueeded to fulfil the foreshadowing. Jerusalem was restored 
alicr seventy years of cuptivity. Thus, by these seventy 
years, does Jeremiah mark out by the number sercn the 
whole course of time : fur these days of onrs, as ye know, 
advance in sevens, they go and return. After seventy yeare 
then, when Jeremiah promised that the city Jerusalem should 
be restored, it came to pass that therein loo was set forth 
au imago of things lo come : it was sel forth to us, that after 
this whole course of time, which is eignilicd by the number 
seven, that city of ours will be in eternity, in on« day. For 
in that dwelling lime rolls not on, for the dweller passelh not 
away. The prophets, seeing this in spirit, saw the heavenly, 
epake of the earthly. But they said of the latter, what 
night guide to the former: and all the things wliich were 
done in time, in bodily movemenu, in acts of men, were 
aigns and fore-announcements of things to come. 

6. Lei us now hear tliat city sung of, and lill up ourselves 
to it. For the Spirit of God commeudeth it much to us, 
shedding inio us the lovo of it, that we sigh unto it, anil 
groan in our wanderings, and long lo reach it. Let ns tovo 
it: tlie very love is walking. Behold, let us love it from the 



IBI. 12. 



hallowed uioulh, from the mouth prophetic speaking by the i 
Spirit of God: Praise in uhisoh, O Jerusalem, thy God. 
Abiding yet in captivity, they behold those flocks, or rather, 




i 



k 



Prahe of God the one employment of that life. 387 

the one flock of all its citizens, gathered Trom rII sides Van. 

into that city ; thej see the joy of the mass, now after "*' 

threshings and winnotritigs placed in the gamer, fearing 

nothing, KufTering no toil nor trouble; and, as )-ct abiding 

here, in the midst of the threshing ibey send forttard their 

yty of hope, and pant for it, joining as it were their hearts to 

the Angels of God, find to that people wliicli shall abid« 

(v'itli them in joy for ever. Praue in unison, O JeruMl^m^ 

thy God. For uliat nilt thou then do, Jeni^alcm? 

Surely toil and groaning will pass away- What tiiti thou 

do? wilt ihoa plough, or sow, or plant rines, or make 

voyage&i or tradu ? What will thou do ? Will it Mill be thy 

duly to be engaged in the works thou now docst, good 

though they arc, and spring from mercy? Consider thy 

mimbers, consider on all sides thy company: sec whether 

any hungers, for thee to give bread In; see whetbtrr any 

thirsto, for thee to gire a cup of cold water to ; see whether 

any is s stranger, for thee to take in ; see whether any is 

Nck, for lliee to visit ; see whether any is at striftr, for ihi.-e 

to reconcile him; see whether any is dying, for tliee to 

bnry him. What then wilt ihoti do? PiitiMr in unison, 

O Jerusalem, Ihp God. Behold, this is thy buainess. An is 

wont to be said in inscriptions, 'Use it and be happy*.' 

Praise in unison, O Jerusalem, thy Ood. 

7. Be ye Jerusalem; remember of whom it is fa\d. Lord, P*-J^t 
in Thy clly their image Thou shall bring to nought. These 
arc tliey who now rejoice in such pomps; among them are 
they who have not come hither lo-dtiy because there is a 
sliow. To whom is it o gift**? to whom is it a loss ? or why 
is it a gift? why is it a lossf For not they only who 
exhibit such shows are smitten uiih loss, but with much 
greater loss arc tliey smitten who delight in gazing on tbem. 
The former have their chest drained of its gold, the tatter 
have their breast robbed of the riches of righteousness. 
Most of the exhibitors of shows have to moimi for selling 
their estates; how ought the sinners to monrn, for losing 
their souls ! Was it then for this that the ]x>rd cried out 

• 'trt««<b1li.' Thit &ndoth«r1ika prciniM. 
■iprewintimwrn from Mot»lli, Opera ' A pl»7 nn th* ilnnMi' m«»nln([ ef 

Ep'giiphic*, to). 1. p.41S. IchiiebctTn llie iroril 'iniinuii,' vhirh innninK )'>'• 

Bind loinacriptloDaupon cupi uid likr rillj '■ n'ltt,' 1* »Ui> trntd in > >p*i-iil 

wattt of art, pruhsbl^ vliec gl*«D *• nna* for ' ■ >li«r of uUiliilari.' 



^^V 868 We ihoutd pray for thoti uho neglect the life to come, 

J P8JII.M uii the Jjurd's Day, ' Watch ye,' that to-day men shyiild 

I — — ^ watch in this way. 1 bespcch you, yc ciiizcns of Jirnisiil«iii, 

^^^ 1 beseech you by lh« peace of Ji-nmatom, by the Kedeemer, 

^^H the BuildiT, (he Kulcr of Jt-riiKalein, that ye address your 

^^H prayers lo God fnr them. May they see, may ifacy foci, 

^^B that they are trifling; and, iutcnt a^ ifavy are o» the 

^^P ughu which please them, iiiny at It-nglh look on themselves, 

W and be diit])1eaw;d. For in many we rejoice that this 1im 

I already been done : and once we too sat there and were 

I mad : and how tnanjr think wc now »t there, who ulial) yet 

^^L be, not only Chrivlians, hut aUo Itishops! From what is 

^^V paxt, w« conjecture what is to be: from what has already 

W been done, we announce beforehand what God will do. 

I Let your prayers be wakeful, yc groan not for nothing. 

B Certainly they who have already escaped, jirajing for those 

I who arc olill in dan^r, because they too hariuf; been 

I among thoso in danger, arc heard ; nod God shall drag Hi^ 

I people out of the cjiptivity of Hubyton; by all means He 

I shall redeem and deliver them, and the number of the saints 

I who bear the image of (5od shall be perfected. "ITiey shall 

I not be thert-, whose ima|^ in His city God shall spurn and 

I bring Ut nought, because they too in their city, lliat is in 

I Babylon, have brought His imugn to nought. There shall 

" be the people praising the Lord, whom now the Spirit i>f 

prophecy foresuclh, and bids us exult in hope, and long for 

the reality. FraUe in unixiin Ihy God, O Jerumhot : praite 

thy God, O Sion. i'ratse in uiiiton, because thou con- 

■ uoum. gikK^sI of many : praine, because thou host been made one'. 

iCor.io, tt'e being mnny, sailh the Apostle, arc one in ChriH. As 

"• tlien we are many, tre priii*e in unison; an we are one, we 

praise. The same are many and one, because lie in Whom 

•unnm, they arc one* is over One*. 

Iiinui. g Wherefore, saith this Jerusalem, do I praise in unison 
the Lord, and, as Sion, praise my God ? Jenisalem is the 
same as Sion. For diOerrnt reasons has it the two names. 
Jerusalem meaneth 'visions of peace;' Sion meauctb 
• iMoa.* watchingV See wiietber these words do not sound like 
»_J|,„. Mghls* ; that the Gentiles may not think that they have 
pal*, nights and wc have none. Sometiuies afWr (ho theatre or 
amphitheatre breaks up, when the crowd of lost ones begins 
U} be vomited forth from that den, sometimes, retaining in 
. : . 



k 



uAo piti/ ui/or lotiny tfie pleasuret of Iku loorld. 389 

their minds imagi-e of their vain uiiiusi-meiiU. aud recdioif Vhh. 
their raeruary wiih things doI only useleM but cwn hurtru), —^ — 
rejoicing in them as if they were sweet, while ihey are really 
deadly ; they see unen, it may be, the scrrants of God pai>s 
by, they recognise t}iem hy their gurb or hcod-dress, or they 
knoK- ihcra by &ight', and they say to one another, or in- 
wardly, ' Wretched people, how inueh they lose !' Hretliren, 
let us return their good will (for they do mean it well) with 
prayers lo llic Lord. Thoy wish us well; but he tfiat P*.ii,i. 
toveUi iniijuity, haMli liin oiiii mini. If he tiuti-lh his own 
soul, how shall be love my ooul ? Vet with a perverse, 
and empty, und vain good will, if indeed it may be called 
good will, lliey grieve that we lose what Oiey love : let u» 
pray that they lose not what wv love. Behold of what 
character tliat Jerusalem is to be which he cxhorteth to 
praise, or rather foreseelh will praiite. For ilie praises of 
that city, when we shall see and love and praise, will not 
need to be urged on and stirretl up by the voice of propl^ecy; 
but the Prophet-t now say tliis, to drink in an far as whUe 
they remain in this flesh they can, the future joys of tli« 
blessed, and then giving them furth inln our >^ars, to arouse 
in us love of that cily. Let us burn with lunging, let us 
not be slothful in spirit. 

0. But see of what character thai Jerusalem is lo be, 
which is to praise God, and how it is to praiite ; in a «urt ol 
perfection of bliss. Praise in unisun, saith he, Jvru' 
HOleiH, Hie Lord: pratw (Ay (i'td, O Sioii. And, as though 
it said, liow shall I be safe lo praiKc f he saith./oj- He halk 
made strong ihe bars of thi/ ffatvs. Observe, brethren. He 
sailh, He hath made utrony the bars of Ihtj galea. The«r, 13. 
making bars strong is not for open gate», but shut unrs. 
wherefore most manuscripts read, He hath made strong 
the 'biiltii 0/ thy gttlcg. Observe, beloved. lie biddeth ' wnu. 
Jerusalem when closed in to praise the l^ord. We praise 
in unison now, we praise now; but it is amid oflcnccs. 
Many where wo wish not, cuter in: many though we ythU it 
not, go out: therefore ulfoncvK are fiequcnl. And becavitti WilJi, 
iiiiquils hath abounded, saith the Truth, the tove of man^ 
u/axelh cold.- because men come in whom wc cannot discern, 

• Thirn In ■ bi'tin rokdiiig in wMs* Ha. ; TotiK Im ttvmt, ' ar thfj- hinicu 11 
ktoH ibitn.' 



too 



Explanation of lAe Parable 



Psalh becsUM) Dieu go out whom we cuinol relain. Wherefore is 
**''^^' this? Because not yet is there perfecttou. Dot yet is tbera 
the bli«s that shall be. Wliett'fore is thU ? Because as yet 
it is ilie thre&hing-floor, not yet the gamer. What there- 
fore will be iheD, save no fear that augbt of this kiii<) will 
happeu? For praise in utiUoii, O JerumletH, the Lord; 
praite thg God, O Siait : /or He kalk made iironff the bars 
of if<y i/atet. He halh made slroHij. He said not only. 
He haib set, but, He hath made strong the ban itf thy gate*. 
Let none go out, let none come in. Lei none go out, wa 
rejoice: let none come in, we fear. Nay, fear not (his: 
when thou hast entered it will be said: only be thou in the 
number of virgins, who carried (heir oil with them. 
M«L25, 10. For those virgiin* signify souls. For there were not 
'""" really five, but among those five are ihotisands. For in tho 
number fivo are understood ihousands, not only of womeo 
but of men: fur either sex is called woman, because they 
are ^le Church: and either sex, that is, the Church, U 
sc«t.ii, called « virgin. / have eipotised you to one htisbandi that 
'" / may present yaa as a chaste virgin to Christ. Few hare 

viri^inity in (he flesh: all ought to have in heart. Virginity 
of llie ll<^sh is a body unsullied; virginity iu heart is a. 
faith uticorrupled. The whole Church therefore is called 
*a Virgin,' and, in the masculine gender, 'the people of 
God,' and. 'one people,' and 'a single people,' and 'one 
Church,' and ' one dove :' and in this virginity are thou- 
sands of saints. The five virgins therefore signify all souls 
that are to enter into the kingdom of God, not without 
reason expressed by the number five, for ihe senses of the 
body known to all are five. For by five doors entereth 
every thing through the body into the soul: either by tlio 
eye entereth ivhal thou Inokesl after amiss, or by tlie ears, or 
by Ihe smell, or by the lastc, or by the touch. Whosoever 
bath admitted nothing (hat corrupteth by Uiese five gates, 
is reckoned among (he five virgins. Corruption is admitted 
through unlawful desires: but what ts lawful and what not> 
the books of Scripture fully tell. Thou munt then bo among 
these five tirgios: so shalt thou not fear that which is said, 
' lAit none enter:' for this is said, and shall be fulfilled; but 
it will be when thou hast enter<.-di none shall shut the door 



Qf the wus anJ/oolith virgitu. 



891 



again&t ihee, but when tliou bast cnieret), tlie galea of Taa, 
Jerusalem shall be shut, and the bara of its gates be made - '— 
strong. For if tbou choosest either tiot to bv a virgin in 
bean, or, though a virgin, among the foolish virgins, thou 
sbaJt remain outside, and knock in vain. 

II. Who are the foolish virgins f They also are five: 
who, but they who have indeed continence of the flesh, 
ao as to avoid the corruptions which come from all the 
senses, which I just enumerated? They a?oid, so to speak, 
the conuplions which come from all sides; yet they beat 
not their good in their couscieuces before Ihe eves of God, 
but desire to please men therewith, and follow the judg- 
ment of others. They hunt after the good opinions of Ihe 
mullitudc ; tliey arc of little value to themselves, while they 
desire lo be dear lo those who sec them : their own conscience 
EufHceth them not. Ilighlly do they carry no oil with 
them. For oil is Ihe state of glory itself, on accoant of its 
brightness and splendour. Bni what saith the Apostle? 
Beho!<l the wise virgins carrying oil with them; but lei Gii.i^t. 
every tnai* prove his own work, and then shall he have glory 
in himself aloNe, and not in another. These then are the 
wise virgins. But ihe foolish light indeed their lamps, 
that is, their works seem indeed to shine; but they shall 
fail and be extinguished, because they ure not fed nilli 
oil from within. And while the Bridegroom tarrieth, ihey 
all sleep: for both sorts of men fall asleep in death, both 
the foolish and the wise; while the Lord delaycth His 
coming, they sink into this bodily, visible death, which all 
Christians know tliat Scripture describes by sleep: »s the 
Aposlle said of them that were sick. For this cause many] Cor. 
are trcak and sickly among you, and many sleep. By"-*'- 
sleep, he meaneih, die. Bui, lo, Ihe Bridegroom shall coni«, 
and all shall rise, but not all shall enter. The works of iha 
foolish virgins shall fail, because ihcy have rot the oil of 
conscience: nor shall they find from whom lo buy, what 
their flatterer* used to sell to them. For ihey are mockiiiKi 
not grudging, who say to them, Co and buy for your- 
selves. For the foolish had begi^ed of the wise, and had said 
to them, Giee u* oil, for our lamps are gone out. What 
•aid the wise ? I^sl perhaps there be not enough for us and 



*9i 



}y« mml teek merct/ bt/ thewing merctf, 



13. 



P»Atii yoit, go rather to them that tell, ami buy Jor youri^lvea. 
uiiLvi ^^ Tliis wu» in fad reminding lliein, * Wh.il (\o lliuy now profit 
yon, fiom whom yc were wonl to buy flatluryf And while 
tbejr were going, Scripture saith, the others w«iit in, and tbe 
door was shut. While lliey are goinfj in heart, while ihej- 
Htc thinking on tha^o tiiinffs, while iliey, ))ntling off firom 
ihein iheir former purpose, are recalling back their pa»t 
deeds, they, lu it were, ure going lo theui thai itcll: and 
they find not otliers to aid them, they find not then to 
prajst; ihem those by whom they were wont to be praised, 
and to be rou)i«d,as thi'y tliought, to good work*, not by tho 
strength or a good conttcieijce, hut by Uie iucituoient of 
unoilu^r's longui;. 

V2. Thooe worda too, leal perehanee Ik^tv hfi not enough 
/or ifc, are raid with great humbleness of thought. For the 
oil which we bear in our conttcii^ires is our judgment of 
our own character, and it is difficult for a man (o judgu 
perfitfly concerning himself. My brethren, however mu<:h 

Phil. 3, a man advance, howcrcr much he rvach forth unto those 
l}ii»!/if irhick are hefort>, und forget Ihnxe IhingK irhich are 
hrliind, if he once say to himself, ' It ia well,' there cometh 
forth a rule from the storehouse of God; it examinetb him 
accurately, and who Mhull boast that he hath a pnru heart, 
U'lio shuU boaht that he is clean from sin i But what 

Jut. 2, saith Scripture, Judgment tcitkout mercy to Mm wfio bnfh 
sAewed no mere;/. However much progress thou uiakest, 
thou Hiusl hope in mercy. For if justice without mercy be 
brought forth, in any one it will find what it may condemn. 
And what ScripUivc couifortrtli us? That which tixhortetb 
us to shew uiercy, that w« be allogethor froquuai in giving 
what we have beyond our needs. For we have manj 
superfluities if wi- l*er]) nothing but what is ueccsBar*- ; for 
if we seek euijity vanilies, nothing is enough. Wy brethren, 
sevic what is enough for God's work, not what is ttufTicieat 
for yonr greetliness. Your greediness is no wort of God. 
Your self, your body, your soul, this i» all God's work. 
Enquire what is vnongh for lliem, and tliou »lialt bv« how 
little it is. 'j'wo piece» of money were enough for tho 
widow i« shew uierey with: two pieces of money were 
enough to buy the Kingdom of God. What ia enough for 



13. 



and forgiveneti by forgiveness. 



39S 



I 



the giver of shows to clothe iheoi that fight with wild beasts Tbh. 
80 often i See that not only is it little which is onough for ■ '^ 
yourselves, but neither dotli God Mitnsclf require much from 
Ihee. Find out how nineh He hath given tlieo, and take 
of ihat what is (enough : uU other things which remain as 
eitperlluitieti are the necessaries of others. The superfluities 
of tlie rich are the neccssaritis of ihe poor. Thou posscsscst 
what belun){i( to others, when thou possessest more than 
thou necdeitt. 

13. If then thou doe&t deeds of mercy of this kind, and 
B|ieciully that which cosleth thee nothing, agime]}', _fhrffive asMatt.6, 
tev forgive, (wherein thou spendesl nought but charity, 
which ^owelh in the spending,) if thou doest, I say, and 
art fervent in these good works of mercy* (which good 
works themsitlres will be needless then, because then ihero 
will be no one miserable, to whom mercy may be shewn,) 
thou wilt await in safety the judgment, in safety not so 
ranch on account of tliy righleousncKS*, as on account of the 
mercy of God| because thou too hast first shewed mercy. 
Vor judf/mcnt without wwrcy to him that hath tkewed nojmii.9, 
mercy : and mercij rfjotc^fh atjiiiiist judijmenl. Think 
not, breihreu, that then Ue is not just when He shewelh 
us no mercy, or that He departcth from the standard of His 
justice. Both when Ue condemnuth, He is just, and when 
He shewetli mercy, He is jiwt. For what ho just as to 
repay mercy to one who sbewoth it first ? What so just, as 
that in tohat measure j/e melv, it be meoiured to you again f Utu 7. 
Giro to thy brother in need. Whut brother? To Chtist. 
If then because in giving to thy brother, thou givesi to 
Chnst, ant) in Chriist to God, fVho i« over aU, blessed /or Kom. 6, 
erfr; God hath willed tu need at tliy hand, aud dost thou 
hold thy hand back ? Certainly thou stretchest ont thine 
hand, and askest of God : hear then the Scripture ; lei not Eoolut. 
thine hand be stretched out to receitc, and shut when thou *' 
thouldest ifiee. God willeth that somewhat be spent upon 
Him, of that which He bath given. For what givcst thou, 
which He gave not ? For what hast thou, trhich thou hwft 1 Cor.i, 
not receiwdt or rather, not to say to God, <lost thou give * 
aught to any one of what is lliine own f Of His thou givest 
Who liiddcth ihcf give. Prefer lo spend rather than to seize. 



lCar.4 



Gd. 4, 
It. 



Rom, a 



894 JVoiw can attain or /alt ateatf after the end of thit life. 

If thcD thou doest this, and id true humility mjcst of that 
oil, Utt haply there be not enough /or ut, then ihoii 
enteresl iu, and the door is iihut. Hear the Apostle sajing 
so : to me it is a verif smatl thing to be judged of you. 
For how can ye judge my conscience f How can ys 
examine with what mind I do what 1 do? How far can 
men judge of their neighbour? Surely a man can judge 
better about himself: but belter can God judge about a 
man, than the man about himself. If then thou shall have 
been such as this, thou shall enter, thou shall be among 
the five virgins; the olher foolish ones shall be .-shutout. 
For this thou hast in the Gospel. The door shall be abut, 
and they shall stand and cry, Open unto tts, and it shall 
not be opened: for He hath made strong the harso/thjf 
gales: He hath uiade strong, &tii\h be, the bars o/thg gates: 
DOW thou art safe: in safety praise: prnisc mthout end. 
Firmly are thy gates .<>hul: no friend goeth out: no enemy 
comelb in. He halh made strong the bars o/thy gales. 

U. He hath blessed thy children within thee. Thoy 
roam not witliout, they wander not; within they rcjoico, 
niihin they praise, within they are blest: within ihey no 
longer are in travail, for now they give Dot birth lo any. 
They are sons, they are holy. These holy sons, now praixing 
and rejoicing, their mother, love, has already travailed with 
and given birth to; they are &bul within, because love has 
gathered them. Hear love travailing with them: for the 
Apostlu Paul, tilled with love, having not only a father's 
but a mother's heart toward his sons, saith. My children, o/ 
uhom I travail in birth again. When Paul travuilc-d in 
birth with then), it was love that travailed in birth; when 
lovo travailed in birth with them, it was the Spirit of God 
that travailed: /or the lore of God is ahcd abroad in our 
hearts, by the Holy Ghost, IVhieh is given unto m«. Let 
Him then gather whom Uo has travailed in birth with, and 
brought forth. Now the sons are within, they ate safe. 
They have down from tho nest of fear, they have flown to 
the heavenly places, they have flown to everlasting abodes: 
they fear no longer any tiling temporal. 

15. He hath blessed thy children trilhtn thee. Who? 
He fVho hath set peace as thy border*. How yc all exult ! 



-kL. 



The tovelineti of the peace of God. 



899 



Lore peace, my brethren. Greatly are we delighted, 
when the lore of peace crieth from your hearts. How . 
greatly doth it delight you! I had said nothing: I had 
explained uolhing: 1 but read the rene, and ye shouted. 
What was it that shouted in you? The love of peace. 
What have f shewn lo your eyes? Wherefore shout ye, if 
ye love not? Wherefore love ye, if ye see not? But peace 
i» invisible. Wliat eye is there that hath seen ber, so at 
lo love bcrf Yet would ye not shout, if ye loved not. 
These are the shows which God eshibilelh of things invisible. 
With how great beauty halh Ibe perception of peace smitten 
your hearts ! Why should I go on to speak ot peace, or of 
the praises of peace? Vour feelings have anticipated all 
my words: I cannot attain to it: I am unable: I am too 
weak. Let us all defer the praises of peace, tit] we come (O 
the country of peace. There we shall praise it more fully, 
for we shall enjoy it more fully. If thus wc love it when it 
is but begun in us, how shall we praise it when it ia 
perfected? Behold, this I say, O beloved sons, O children 
of the kingdom, O citizeus of Jerusalem, iti Jenisalem is the 
virion of peace; and all who love peace are bleat in her, 
and thoy enter in, when the doors are being shut, and the 
bars made strong. This, which when but named ye so 
lore and esteem, this follow after, this long for: this love in 
your home, in your business, in your wires, in your sons, in 
your slaves, in your friends, in your enemies. 

16. This is the peace which heretics bare not. What 
doetb peace, while still in tite uncertainties of this present 
region, in this pilgrimage of our mortal nature? wherein 
OOne is manifest to another, none can see the heart of 
•nother? What doeth peace? It judgeth not about things 
uncvrlain; it establishclh not things unknown: it is more 
ready lo believe well of a man than to suspect ill. It 
grieveth not, as having made a grievous error, when it 
ihinkcth well even of a bad man; it doth grieve, as having 
made a deadly error, when it halh happened to tliink evil 
of a good man. 'I know not what he is; what loss is it, 
if 1 believe that be is good. If it bo uncertain, thou mayest 
be cautious, lest perchance it be true ; yet thou mayest not 
condemn, as though it were true.' Thns doth peace bid 



Vaa. 
13. 



396 



Refutation of the Donat'utt, 



PijLM thee. Seek peace, she sftilh, and ensue it. Wh«t doUi 
p,/^^ - heresy bid .' It condeniiieili llmso whom it kiioweili not ; 
H- it coiideiiiQelh the whole worW: the whole world, it saitb, 
bath perished; there is no Christian loft, Africa ntonc re- 
inainelh. Thou Uaitl jiidgud uell. From what iribuna) 
dost thou pass floutence on the whole world? In what 
court hath ihc world stood before theo? 1 do not dustru 
mcD to bdicvu tnu, but that tliey bellwo not thco either: 
let Christ be believed, let the Spirit of God in the prophets 
be believed, let the law of Moses be believed. What said 
MusvK of these limes which were U> couie? To Abraham 
OeD.S2, it was isaid, iit thy seed shall ait nations uf Ihe earth be 
blessed. Dost Ihuu doubt what is meant by ' the seed of 
Abraham?' Wheu the Apostle hath spokcu, 1 think iltou 
wilt not doubt; or if thou doubtent about the Apostlu too, 
J»t. 8, wherefore peace, peace, when there is ho peace ? What 
Oal. 3, *Wlh the Apostle ? 7w Abraham and his seed were the 
IB- promises made. He satth not. And to seeth, as of inanjf 
but as of one. And to thy seed, which is Christ. Lo, hun- 
dreds of years before it was said lo Abraham, In thy seed 
shall all nations be blessed. What was said hundreds of 
years befoie, and believed by one man, tlmt we now see 
fulfilled. liere we read it, here we see it. and doat thou 
come athwart it and refuse it? What vrilt thou say? 
Believe not. Believe not whom : The Spirit of God ? God 
speaking to Abraham ? And whom am I to beliuve ? Thee i 
I aay not this, thou wilt say. What tlien dost thou say to 
me? This man and that have handed it down. Dosi 
tliou ciuote this from the Gospel, from the Apostle, from 
the Prophets? Examine all tlio Scriplurcs: read mc this 
from what i believe ; for thee I believe not. Fnim whuucu 
wilt thou read ? This, my father, saith he, told me ; this, 
my grandfather; thiA, my brother; this, my bishop. Yes; 
but this God said to Abraham, tn thy send shall alt nations 
be blessed. One man heareih this, and believelh, and it 
happeueth in many cartes after mauy ages. When it i» 
said, it is believed ; when it is fulfilled, is it doubted ? This 
then Moses said; let the Prophets speak aUo. Behold the 
barter of our purchasing. Christ hangcth on the wood : 
behold the Price at which He boiijfht, and so dialt thou 



i 



who narroie the pale uj Sanation. 



S97 



see what He bought. He is about lo buy somonrbat: what Vkb. 
tliat Komcwhat is as yet thou knowest not. Bi;1ioId, bchoM -^ — 
the Prico, and Ihou Bhalt w-e ihe thing. His o«m Blootl 
Ho abed; with His own Blood He bought; will] Ibe Blood 
of iho immaculate Lamb He bought ; with the Blood of t)io 
uiily-bcgoltcn Son of God He bouj^ht. What vras bought 
with thv Blood of tbe oii),v -begotten Son of God? )joo1c 
still what the Price waa. Tbe Prophet said long before it 
took place, TTi^ jrierctd Mij Hands and My Feet, they p^ jj, 
counted all Mif BontiK. 1 heboid, O Clinst, a mighty Price; '*■ '^■ 
let me see what Thou bast purchased. All the border* 0/'pl92, 
the earth shall remember tliemsehrs, and be turned unto^^- 
the Lord. In ono and thu sauit; Psalm I sco the Purchaser, 
aud thu Price, atid Ihe l*urchnse. Hie Purchatter, in Christ; 
the Price, His Blood; the Purchase, the world. Let uk 
hear the rery words of prophecy contradicting borcucai 
questioners. Behold tho Purchase of my Lord. Wilt thnu 
thai 1 read it in the Psalm f All Ihe border* of the earth 
slutll remember ihemtelpea, and be turned unto the Lord^ 
and all the countries of the Genliks shall wiimhip b/^fitrv 
Him. Urbold Him too contending, behold [lini defending 
the right: for the Kingdom m Hix, and Hv shall rule TtTpi.jj 
the Genliie*. Yea, He Who bought, even Christ, not bc^ 
«rl)o apostatised, Donatus. JTief/ shall worship. Rightly 
thatl all the countries of the GrntiUs uoriftip lirfore Him. 
Wherefore rightly? Because the Kingdom is Ihr l.orcCK, 
and Hfi Khali rule over Ihe OeHtitei. So spake Moses, so 
spake the Prophets, and thousands of other things have 
they said too. Who can count the lestiraonies to the Church 
scalt«red throughout lh« whole world ? Who can count 
tbem? there are not as many iivrusii^K against the Church, 
as there are testimonies of the I^aw for the Church. W)iat. 
page soun(ti;lh not thus ? what verse spoaketb not this ? 
All cry out for the liord'a unity, because He hath made the 
border* of Jerusalem peace. Do»t thou, O b«rctic, bark 
against tliisf Therefore is it rightly said in referenci? to 
that cily, as it U written in tbe AjKiealypse, uilhout are dogs. Bex. 92, 
Thon bnrkest against this. Where hast thou passed judgment "*■ 
on the whole world, as 1 said ut the beginning? on what 
4ribunal? Why, on tltu arrogance of tbine own heart. 



k 



PaALM 

cxLvn. 



IS. 



UukclG 
M.AO. 



Phil, t, 

43. 



998 Tht wilnett of Mosea and the PropkeU should ru^ot: 

A lof)}- tribunal, bnt one that stiall fall. Thus spake Moses, 
linn spake Iho Propliels, and yet tbejr beliers nol, irho 
woiibl be ttiougbt Christians. 

17. A certain rich man was tormented in hell, and longed 
for a drop of waler ffoio the finger of the poor man nbo 
had lain despised before his gale, becaune he was hunicd 
]n the flames. And when this was not granted to bim, 
because there shall 6r? judgment wUhtint mercy to him Ihat 
hath thetced no mercy': when, 1 say, this was not granted to 
biin, he said to Abiuhani, Fattier Abiaham, I have lire 
brethren; send Lazarus to tell tlicm what I am sufTering; 

. here, Ihtjl thejf coine not aho into Ihii place of torment. 
And what said Abraham to him f They haix tht^e ifotes 
and the Prophets. And ho said, Mij father Abraham, but 
%f one went unto them from the dead, Ihey trill repent. 
Then itaid Abraham, // theif hear not Moses and the Pro- 
phets, neither will the;/ believe though one went mhIo them 

from the dead. Of whom (aid he, thtry bare there Moaea 
and the Prophela? Surely of those who were yet aViTc, 
who bad yet abundant tiuic of amGudmeut, who had not 
yet come into those regions of torments. They have there, 
be saitb, those whom they may hear, Moses and iho Pro- 
phets. They beliere not these, but if one went unto them 
from the dead they will believe. If they hear not Motet 
and the Prophets, neither will they believe though one ireni 
unto them /rum the dead. This is Abraliam's stalcment. 
Abrah^iui's statement where and whence ? From some place 
on high, and full of rest and happiness, which he who was 
being tonueiiied in the flame lifted up his eyes and saw ; 
when in his bosom, that is in his secret place, he savr Ihe 
poor man in happiness and exaltalion, thence was that 
statement made. There God dwclleth, for God dwelleth 
in Ijis saints. Wherefore the Apostle wisheth and saith, To 
be ditsolvfd and to be with Christ is far better. So lo the 

.thief it is said, To-dai) xhall thou he with Me in pnrtidite. 
The Lord then, dwelling with Abraham and in Abraham, 
uttered that statement, 7%^ haiv there Monea and the 
Prophets; if they hear not them, neither, though one rose 
from the dead, will thty believe him. Yc have here, ye 
heretics, Moses and the Prophets; as yet ye are alire, aa 



p 



^P but we kavt aUo Che risen from the dead. 899 

yet ye can hear, as yet ye can amend, as yet it is allowed '■■. 

you \o bridle your violence, to bold the trolh : consider " — 

with yourselies whether it be right to lislcn to Mosea and 

the Piopheu, who hare given bo Rreat pmof* of iheir 

credibility, when we see the nflairs of men rnnninft in th« 

course which tliey foretold. Why do yc still hesitate to 

believe Mo5C5 and the PropheU? Why do yo hcsiute 

to listen } Do ye perchance kccIc one rising from the 

dead, whether He too can tell you about Ilis Church? 

This is what ihc rich man in hell sought; he was blamed 

because ho sought this; Moses and the Prophets oiij*hl 10 

have been enough for \n* brethren. For this cause did he 

ask in I'oin, that ye now, being warned by his example) 

might not ask in vain and loo late, and be tormented like 

him. Hear Moses and the Prophets. What snid Moses? 

In thy seed shall all nnlions he blessed. What «aid iheGto.sa, 

Prophets ? All the border* 0/ the enrlh shall remember [f • 

themteUet, and be turned tinlo the Lord. Wilt thou still 'JT. 

say to me, ' Let one rise from the dead; 1 beliei-e not, unless 

one come from thence and tell mc?* O Lord, thanks to 

Tliy mercy : Thou didst will to die, (hat one might rise from 

the dead; and that one, not any body, but i)i« Truth, Who 

rose from llie dead. He Who could have spoken lite irtilfa 

concerning the place of the dead ', though He went not ihiiFicr, i <}« in. 

yet on account of what foolish ami wicked men say, lo. He *" 

died, lo, He rose from the dead*. Whatsayest ihou, O heretic, >abiii- 

whal saycst thou ? Now let nic hoar thee ; all thy excuses are *•''"■ 

at an end; ihoufth thou wsu to speak tlie words of (he rich 

man in hell, Christ halh risen from the dead: deigneat thoa 

to liMen even to Him? Behold, what thou alive longcdsl 

for, like the rich man when dead : He is risen from the 

grere; it is not thy father imr ihy grandfather thai have 

risen : it is not they, who have discredited some with (he name 

of ' iradilores''.' But suppose they have not discredited them, 

but have spoken the irutli: wilt ihou know how little it is 

lo mef Let us hear at the same time what He said, Who 

halh risen from the grave. Why should I delay longer? 

Let us hear, let the Gospel now be opened, let what was 

done be read as if it were being done; let things which 

* Th* Don>t<*ti called Ihe CatbolJci P'ttru up tLcir rcipin ol tb* ScripCnrM 
'tradltorm,' acoodnt Ifacm of h>iing Id l)in» of iirrarcutiao. 



U too Proofs gii>m by our Lord of Hi* Returrection, 

P«*iM hiivc been done be eel before our wyes, that wc may avoid 

*?"?"• what are to come. Behold, Christ rising from the dead, 
shewed ilimself tu HU diaciplvs. Tbb was His bridal; 
H« is the Bridegroom ; the Church, His Spounc. Bvbuld 
the Bridogrnom, Who was siiid to be deiiil, dt-Blrojed, al ui 
end; beliohl. He hath riseu whole a§ before; behold, He Ift 
shewn to the eyeaof His disciples; behold, He n oflvnid lo 
the haDdltng of their hands ; behold, they touched the sciti«> 
which were despaired of as wuiiiidit. He luanifi^sted Him- 
self for tlieir eyes to ace, for their hands to handle; thej' 
think Him a spirit, for they despaired of His *afcty. lie 
«ncoiiragcth thL>m, He slrengtheneth ihein in i\\v- fiiitli; 

Liifca34, Handle Me and nee, for a sptril halk mil Jltnh and bonct, 
an fje nef Ma hate, fhey toiieh, they rejoice, they trcmblw; 
and tc/iile they j/i-l trembled /or joi/ : ihns thou hast it 
written. Things which are exceedingly joyful, though iliey 
are sure, yet are they ool believed. A certain doubt, a* 
though a man were slow lo believe, hides the feelings of 
liioi who has what he sought. A man must needs rejoieo 
the more, when what he despaired of has come to him. 
So to HoaMoii and increase their joy. He willed not to be at 
once known. He held the eight of His disciples, specially 
nf those two whom He found conversing by the way, 

Liifcc2i, already in duspuir, and saying, lint tre trusted that it 
had be^n He tokick should have redeemed Ttrael. This 
they had thought, but now thought no longer. Hope wa» 
no longt'T with ihem, yet Christ was with them: but He 
Who gave them back IJiinself, gave them back hope too. 
Afterwards then, after that ihey had recoguiiied Him in tJie 
broakiug of bread, whcu He shewed Himself to the other 
disciples, and they thought that He was a spirit. He sud, 

LDfcc34, Handle mr and jw#, for a npiril hath tint Jtcsh and bones, an 
yc Mce Me have. And while iliey yet trembled for joy, 

LukeM, He saiih unto them. Have ye here ant/ meat? Ho took. 
He bloNsed, He ale. He gaie In ihcm. The truth of Hi» 
Body was set forth, all .luspicion of deceit was removed. 
What thoii f Knew ye not that all Ihittijt must be ftilJiUed 
which are un'lten ih the Law of Moses and in the Prophets 
and in the Psahns concarnini/ Mef And because they 
believed Mo«c» and the Propbeta, (for that was. true 
which Abraham suid, If they hear not Afoses and the 



41. 



AU evidence againtt the DonatuU. 



401 



U.46. 



P 



Prophet*, tieiiher teill Ikei/ btlUre though one rote /rom the '*■- 

dead:) because, 1 say, they beliered Moses and die Prophets, 

and were not «f tlit* nwtnhcr of those whom Ahrnham found 
fault »'ith, they heard what the Lord s^id, Kttt^tc tft^ not 
that alt thintft mrntl be J'tiljitled which are icritten in the 
I^iK of Miiws and in the Prophet* and in the P*alm» cor- 
cerninij Mef Behold Ihein who believed Afoses and the 
Prophets, sec how ou their testimony they beheve Him Who 
ro«c from the dcid. Thrn opened He their understanding ^.t^iSi, 
that thetf should understand the Scriplarea; and taid auto 
them. Thus it is written, and thus it behoved Christ to 
suffer, and to rine again/rom the dead the third day. 

18. Here thou hast the Bridegroom of the Chnrch. And 
about llim Moses was not silent, the Prophets nere not 
silent, that Christ should rise from the dead on the third 
day ; that He Nhoitid ^nflvr, and ihvii ris<-. The Bridogroorn 
i» described to u§, that we may make no mistake. But certain 
persons conic forward, and, hccutise we ore not wrong in thfl 
Bride li^rooui, they ihcmsctres too seem to helierc the «amo 
as we do about the Bridegroom, thai they may draw u» 
anay from the lucmbers of the Bri<)egToom ; they say to us, 
'Yc*, He is the Bridegroom, Whom ye believe, and we 
believe Hhn too, but the Bride is not the Church, whom ye 
bold to be.' What then is ? ' The party of Donalmi.' 
And this what thou saycst: dost thou say tliis, or the 
Bridegroom ? Dost thou say it, or God by Moses ? Behold, 
through Moses 1 hold the Churcli : it is »aid by Moses, /» 
Ihff seed shall alt nations be hlesaed. I>ost ihou &ay it, or 
the Spirit of God by the Prophets? Behold, tliroiigh the 
l*rophetii I hold the Ciiurch : it i« said bj the Prophet, 
All the tmrdert of the earth nhall remember themtelrts, and 
be turned to the LoTti. Belwtd, already I hold the 
testimony of the Law and the testimony of the Prophets: 
let na hear moreover Uim Who rose from the dtrad. He 
shewcth Himself as tlie Bridegroom : we hold Him. He 
confmncd this by proof, by exhibiting testimonies. For 
this Mooea and the Prophets said, that if behoved Chriit to 
luffer, and to rife again the third day. Now then since 
WG both hold the Bridegroom from these words, and I 
think that thou now art beginning with mu to believe both 
VOL. Tl. D d 



P 40i Christ lUmtelf bean wilnesi to the CatholU: Church, 

PuLH tbesv wor(]s of Mus^k aiiti the Projihets, lei us believe Hioi 
^— "- uUo Who rusv from the dead. Let Him go on, atid My, 
' O Lord, I see now Oirisl the Rridcgioom : it is done ; let 
none beparatc mc from iho members of Thy Bride, and lU 
Tbou be not lo tnu the Head, if 1 be not among hei 
members. Tell me flomcwhat about the Church too, for 
110 l»ti);t;r doubt about her Hridegroom.' Hear about Ihi 
LukaM.Cburch too: ilc gocth on and eaith, that in Hit Nami 
'' ikould be preached rr/H'/ilunce and remixnion of sin4t 
Nothing could he truer: thai m His Xatne thoatd bt 
preached ri-priilmice and remiititioH of sins. Hut where 
For «ome &aj', lo here, others say, lo there. And whai 
M»Lil*,Baith lie llimM;ir? Bcliere them not, fw Iherv 'halt arise 
**■ '*■ false Chrisls and false Prophets, and shall my, to here, cm< 
la there. For they Hay not of the Head Himself, lu hei 
and, lo ilteie; for it i» nrell known that Chrikt is i» heaven 
but of the Church, where Chiial ir. Who Huitit, /^', / am 
tcith you atiraya, even unto the end of the world. Hut Ihe 
l^rd saith, Believe them not. He who saith, lo here, and 
lo there, puiulelb to parts: I havo bought the whole. I<W 
the Gonpcl U-ll me ihis: let Ilim Himself tell this from the 
0(>H)iel ; for Thou haul ritien fnim the dead, that they majf 
believe Thee, who believe Moses and the ProphetH: do Tbou 
tell mc this, 1 hear, It behoied Christ lo suffer, and lo rise 
again Ihi- third day : and that repenlance and rcmiasiou of 
tins should be preached in His Name throughout all 
nalions, beginning at Jerusalem. What is it, O heretic? 
Certainly, when I was quoting Moses and the I'rophets, 
thou didst wait for Him Who should rise from the dead: 
lo, He halh ri.>en ; lo, He hath spoken ; as truly is tliero 
no doubt of Ihe Church of Christ, and llie Spouse of Christ, 
as there was none of the Body of Christ, wheu shewn to the 
eyes and handled hy the hands of the disciples. Lo, H< 
Who rose frutu tite ikmi xliewvth both: He sheweth t1 
Head, He showelh the monibers: He sbewelh the Brid 
groom, He shcweth the Bride : cither believe both with 
or else thou belieri^t wlial tliou dust to thy condcmnatlo: 
For why believcat Ihon that He rose Irom ihu dead, tb 
He rose in the same Body? 'On good grounds : because Hi 
shewed tlic scars of His wounds: because, as He w. 



TheCalholicitifoftheCkurehpT^gurtdmthegiftoftongHes.iQi 

cnicilied mid buried, bo was He restored and proved.' ''■». 
Thou believest quite right Now hoar Him in Whom thou '^ 
believcKI, niwukiiig: Tlial repentance and remissioH t>/ icint 
x/ioulii be prrached in IIU Same. Where ? Throtiphout 
the broad earlh. If I choKe lo ta.y this, now slrugglini; 
against heretics, now fighting, now having a contest with 
them on »o important a qut'sUon, I should not »a_v it 
against present hervliiis as Ktroiigly as He said what He did 
say against Ailiiru mit-s. What wouldcsst thou have more? 
Reminuan of sins is preached in ChrlxCt Same. Where ? 
Tkrougboul all tinlion». Whunco ? Beginning at Jerusulem. 
Communicate with this Clmrcb. Whvrefon; do wc contend ? 
For this Church began from tlie earthly Jerusalem, that 
from thenc« it may rejoice tmto God in the other, the 
heavenly Jernsak-ui. From tliis it beginnclh, in that it 
endelh. In that the Church will be eulire, from this it 
took the beginning of its faith. 

Id. Read the Acts of thi; Apostles, and see whether T lie, 
bow tliere tlie dittcJplus were gathered together, when the 
Holy Obost came; that that which the Lortl xaid may be 
proved to thee, beginning from Jerugalem ; bow they on 
whom the Spirit came, spake in the tongues of all men, 
^Vberefore will thou not upeak in the tongues of all men? 
I^, there were heard the sounds of all tongues. Wherefore 
doth not he, to nliom tho Uuly Gho^'t is given, now K]>cak 
ID the tongues of all men } For this wai« then the token of 
the Holy Ghost coming upon mi-n, that they spake in the 
tongues of all men. What wilt thou say now, O heretic i 
tfaat the Holy Ghost is not given? I say not where it is 
given; but in it not given? If it in not given, what 
is it that ye do, preaching, baptizing, blessing ? What is it 
that ye do? These are empty celebrations. Hu is lh«a 
given. If He is given, wherefore do not ihey lo whom He 
is given speak \n the tongues of all men i Hath the gilX of 
Go<l fttih-d, or is this fruit lliercof less ? The tares grew, 
but the wheat grew also. 
time of the harrest. 

the wheat decrease;' botli grew. Wherefore doili not ifao 
Holy Ghost now manifest Himself iu the loiigiinn of all 
men f Yea rather, Ue dotb manifest Uitoself in all tongues: 

D<13 



Let balk grow together till MrH«i.l3, 
He said not, ' Let the tares grow, let' 



k. 



404 



ff'« must £< in Jenualem now, if toa 



euiu. 



ilien the Clmrch was not spread ihrougliout ibe world, 
BO that the members of ClirUt shonUl spcuk in all touguw. 
Then wa» fuirilled in ono »ihai was forttuld in all. Now 
tlie wbMc llody of Christ speakcth in the tongues of all, 
and ill whalMOrvcr it npeakcth not, it will speak. For Iha 
Church ahall incrtiaite till it filleth every tongue. That 
which ye hare abandoned) how ]jTcat hath it grown ! Ad- 
wnce with us nhiihersocvvr il huth approached, that with 
us yu may reach places whithvr it hatii nut yet iipproacbed. 
1 dare to say to thtie, I speak in the tongues of all men : 
I am in the Uody of Christ, in the Church of Christ: if the 
Body of Christ now speakcth in Ute tongues of all men, X 
also am in ull Iciigncs: mine is the Creek, iniue ihe Syrian, 
tuine the Hebrew, mine the tongues of all nations, because 
[ am in the unity of all nations. 

20. So then, breihien, liie Church began frora J«rii.sslom, 
and spread through all nations. What is more clear than 
this testimony of the Law, the Prophets, and of the Ixird 
IliniKtlf ? The vuicea of the ApoMks sound every where, 
giving testimony of our hope in the unity of the Body of 
Christ. Uejoicv orer the tvhvat, tolerate the tares, groan in 
the ihreshiog, sigh for the gamer. The time will come 
when we shall rejoice, when the bart of the t/aUi of Jeru- 
salem ate made nirong. Let him enter, who is to enter. 
He who shall enter tlient manifested, here cntcieth nol 
dtKguiKcd. But he who enterelh here disguised, is really 
without. He is without, and knons il nut: the fan will 
prove il, the bars will prove il. He who now is truly and 
truthfully within, thurc will bo finally within; he who now 
is within by euduring, there will be within in rejoicing. 
For the borih,T» of JeruKalcui are peace; for he saiih, He 
Ualk gel peace for thy boriierx. Now we long for peace, 
which here we have hut in hope. Fur as yet in oursclvea 
a»l. 5, what sort ti>~ peace is there? The ftesh luslelh ayeiiiifl the 
tpirit, and Ike spirit agaimt ihe^ah. Wlicrc is full peace 
I even in one man ? When there shall be full peace in one 

I man, then .ihall there be full peace in all the citizens of 

I 1 Cor. IS, .tviuKalcd in. When will there be full peace I When thin 

^^L corruptihle shall haiv put on tncnrriiption, and Mis mortal 

^^^^^ thali have put on immortalitt/ ; then will be full peace> 



would eujoif the ptace and biht of it hereafter. 405 

then will be firm peace: tlien nothiug conteudeth againu Vbb. 
the soul ill mnn, not itself agaioftt itself, being woimdcd in — 1^ — 
one pari ; not frailly of flesh, not want of body, not hunger, 
not ihim, nut cold, not ucarincss, not any uci-d, no pro- 
Tocalion of strife, certainly not the anxious care al once to 
aroid uiid to love one's enemy. All lliKse lliingK, brethren, 
contend iigainsl us, not yet ia there full and perfect peace. 
What ye cried out awhile ago at the *'ery mention of peace, 
je cried from longing: your cry wa» from thirM, not from 
fulness; for there will be perfect righteousness nhi.'re will 
be perfect peace. Now we hunger and thirst aflor rightcotw* 
ness, liUssed are they that do hunger and thirsl «/"/«r Msit, S, 
righleousnexs, for lAfi/ nhall he ^filled. How shall they be*- 
filled? When we have arrired at peace. Therefore when 
he had said, li'ho halh set peace for My border*, because 
there is fulness and no want, he added at once, andjilkth 
thee tril/t the fat of wheat. 

31. Brethren, since this pence whereof we Mpeali is nut 
yet entirely in us, that is, entire in each one of us, it de- 
lighlelh perhapN your tpiritt to go on yel to listen : but if 
there be nothing in the body which resists and rebth, let u.-i 
finish ihc Psalm. I never find you weary, yet I fear, God 
knowotb, lest 1 be « burden to you, or to some of tin: 
brethren: and 1 see how lealoiuly many of you demand of 
me this toil and elTorl, wbieb 1 believe will not be untruilful 
in the Lord. I rejoice thai ye find such pleasure in the 
truth of (he Word of God, that your good zeal in nhat is 
good and concvnnug what '» good, surpasses tlic zeal of ihu 
madmen who are iu the amphitheatre. Would they still be 
at their show, if ihey had lu siund so long? Therefore, 
brethren, kt us hear the rest, since so ye will. May liiu 
Lord be with us, may He be with our strength and our 
underslandiogs. Who hath set peace for t/iy bordcrt, he 
saith to ihe Jerusalem (hat is to be, and .lati'Jielh thee trilh 
the fat of wheat. Hunger and thirst after righteousness 
pass away, plenty siicceedcth. What will then be the fat 
tif wheat, &^va that Bread ubich caiMe don n from heaceitjtitmi, 
to it«! In our true conntry how will tie satisfy us. Who in*'* 
our pilgrimage halh thus fed us! 

S'2. Now he is about to spvali of ihtx out pilgrimage, 



L 



40U 



Tilt nondrom awi/tiiess 



1*MLH fvhcFuby we come to tjtut Jenisalen), wii«re we shall praise 
^^ iu vnuon the f.ord; where we sliall praise the Lurd our 
Oud, miraeU'eti Jenisalein, ourselves Sioii ; vhcii Me bam of 
our galea shall be made firong. For \\v Who ihen will 
»atis/tf MS teilh the fat of wheat, whal riotlh He in this oar 
nr. 15. pilgiiinagti? ty/to nendirlb forth His ll'oid lo the earth. 
bi^holfj, on earth wo toil, wwiry, faiuliug, slugglsli, cold: 
whun Khoulit we be raised up to the fat of wheat that 
8atis6elh, did not He send His Word to thi; earth, whereby 
wo were mighcd down, to the CJirib, wiiereby wc were 
hindered from rottiniiiig ? He sent His Word, He deitenvd 
UK not even in the wilderness, Ho rained niiiiina from 
heaven. Who seadelk /orlh HiH Word lo the rartk ; and 
to earth His Word came. How? or wbnl iit His Word? 
E'PH until Kicifliiesx His Word runneth. He said not, 
' Hia Word is swift,' but. His Word runneth eirn unto 
swiftness. Let ue understand, my brethren : Ho cotdd not 
have cliosi'n u better word. He w)io is hot grows hot by 
heal, he who is cold grows cold by cold, he who is swift 
becometli swift by swiftness. What is hotter than heal itself, 
vfberrby whatever is hot growelh hot? what is colder tlinn 
cold ilscif, whereby whatever is cold groweth cold? What 
then is HwiHer thau Bwidtuess itself, whereby whatever 
runneth swiftly is made swift? Many iliiogs may he called 
Buift, some more, some less ; and in that degree is each 
tiling %wih, in which it is partaker of swiftness. This lltiDg 
is in a greater degree partaker of swiftness, therefore it is 
swifter : this thing is in a less degree partaker of swiftness, 
tlicrcfoTo it is less swtfl. Than swillness itself then, what 
is swifter? To what degree then doth it run? Eren to 
stciflneos. Increase as much as you will the swiftness of 
the Word, and say. It is as swift as tins or ihat, as birds, w 
the winds, as the Aiiftels : is any of these as great as swift- 
ness itself, even unto sifi/tnessf What is swiftness itself, 
brethren? It \a every where; it is not in part. This 
belougeih to the Word of God, not lo be in pari, to bo 
every where by Himself ihe Word, whereby He is the 
lCw.t,Poteer of God and the Wisdom of God, before He had 
'*• taken flesh »i>on Him. If we think of God in the Form 
of God, the Word equal to Uie Father, this is the Wisdom 



and power of GotTt Word.- 



-107 



IS. 



of God, of Whicli is said, // reachttlh from oni' rnd to i 
olhrr miijhlily. What mislily speed ! // reatheth/ioin one end ^tt-^ 
to tke olh^r mighlily. Bill i>orltup» it ri-acln^tli wiUioul bi'iii(j i. 
moreable. If without being moveable it fiileth an; space 
like some mass of stone, it is said lo reach from one end to 
the other of the same spacv. }'ct not by motion. Whnt 
saj we then? Hath then that Word no motion, and 
is that Wisdom aensolGssr Where is (hen that which is 
said of the Spirit of Wisdom ? Afti;r much einc, it is called 
quick, fall of motion, plain, undented. Thus then the Wi-ii 7. 
Wisdom of God Is evidently endowed with moiion. If 
then it bo endowed wilh moiion, when it toiicheih ihis, doth 
it not altto touch that? Where ihtin ■» xwiftnuxs? Swil\- 
ncss maketh it lo be everj" where aluajs, yet no where lo 
bu imprisoned and detained. But these things are beyond 
our tijotighls : wo arc too sluggish for them. W1>o can think 
on thtriie tilings? .\nd in inith, brethren, I have spoken as 
i could, (if indeed I could, if indeed I understood,) and ye 
have understood as ye were able. But what sailh (he 
.Apiisthi? Nmp unto Him thai i« nhle to do ej;ceedinff EpU. S, 
abundantly above all that we UAk or thinh: Whut nieiiiiclh '"■ 
he here ? That however often we have understood, we have 
not understood !lim as ilu is. ^Vhvrcforc is ihis? Because viiid.9, 
the corruptible bady prexseth down the /tonl. Therefore on 
earth are vre cold, for swifinesH is liot ; and all that in hot ia 
swifi, all that is cold, slow. We are slow, therefore we are 
cold. But Wisdom ruitnetk teen unto atciflneM. Therefore 
it is exceeding hot, and there is nothing that can hide Htel/P».l9fi- 
from the heat Ihertof. 

S9. We tlicn arc burdened by the stuggiehnvss of thia 
cold body, and the bonds of this earthly and cnrriiptible 
life; have we no hope of receiving /Ae Vi'ord^ \\\i\c\\ runntrth 
even unto gtriftneinf or bath lie abandoned ub, though by 
the body we are depressed to the lowest depths ? Did not 
He predestinate us, before we were born in ibis mortal and 
sluggish body ^ lie (hen, Who prcdcstinaled us, gave snow 
to ihu earth, even ourselves. For now let ns come to those 
Komewhat obscure verses of the l*salm, let those eotan|;le* 
ments begin to be unrolled: since tlie Won! of God findelb 
you the more eager, ihe rnoro it is uttered to you by us. 
Bdtold, wc arc sluggish on tliis earth, and are as it were 



406 Tie * iDoolf Chrutiaiu, who are tie robe of Christ. 

l^iiLH frozen hero. And just m bappeiis to tlic Qnkvii of snuw, for 

— — they (nczii above, tlieu fall ilown ; so as love gruuelh cold, 
human nature f'altvth down lo Uiis earili, and involved in a 
sluggish body becometb like suow. l)at in that snoir arc 

««r. i(i. predestined Rons of God. For, fie giri^th show litie wool. 
What ix, like wool? It nieaueth, of the snow which He 
halh given, of these, n-ho are as j-et slow in spirit and cold, 
whom He hath prcluetinaled, lie is about to innl:e some* 
what. For wool is tii<! materiul of a garment: when we see 
wool) we look on it aa a &oit of {ireparalion for a garuient. 
Therefore since lie hath prcdt-stiuatcd these, who at present 
arc cold and creep on earth, and a» jet glow not with the 
spirit of low, (for as yel Ue spcakclb of predcstinatioD,) 
God hath given these as a sort of wool: lie is about to 

Us(.lT,niakc of thcin a gurnittnt. Uighllj- did the rAimrn/ of Ctirist 
uliiiie on the mountain, /j'icff anow. 'Hie raiment of Chriot 
did shine like snow, as though of that snow a gaiment bad 
already been made: of which wool, thai is, of the snow 
wbicli He gave like wool, Ihejr being as jet predcKlincd, 
were sUiggliih : hut wait, see what folluwelb. Since He 
gave theni as wool, a garment is made of thtni, For as the 
Church is called the Body of Christ, so is the Church also 
called the garment of Christ: hence cometh ttial which is 

Bpi). S, said by the Aposlh;, I/ml He might /ireneiil it lo Himself 
a glorioat C/iurch, nnt having upol or tcriukle. Let Ilim 
thfn present unto Himself a glorious Church, not having 
spot or wrinkle; lei Him make Hiinsclf a garment of that 
wool, which He had predestinated in the snow. ^Vhilemen 
are jet unbelieving, and cold, and sluggish, let Mim make a 
garmcnl of tliiit wool. That it may he u'a.«hed from s|>ota, 
let il be cleansed by faith : ihal it may have no wrinkle, lel 
it be stretched out ujion the crosa. Who git-elh snow like 
trofil. 

i4. Now if ihry are prede8line<l, they arc lo bo called. 

Boa. 8, For whom He predexlined, them He also callrd. Now how 
are ihey called from the sickness of the body, to become 

Mite.B, sound? How are tliey called ? Hoar ihe Gospel ; i came 
not to call Ihe righleoat:, but itiutitrn to repeHlance. Thfil 
snow then begiiinelh al once in predestination lo acknow> 
ledge iu sluggishness, to accuse iu sins; It bcginneth, 
being called, to come to repentance. Rightly then is il 



The ' fn'ut' of ignorance tcattered by ' otAet' of repentance. 109 



said, ty/ic 



veth 



like tcooL ou accouot of ihc 



SNOJT like tcoot, ou accouot oi I13e com- Vrr. 
pletion of tbc ganacnt that is to be ; and also on account " — 
of tlic culling lo repeiHiinco, Hr iu:atl«rt'tk mid Uke a»hvii. 
He tcatlerelh, fiii\l\i iho PaalmUl, miit like uxhen. Who? 
lie Who giveth snow like tcooi. For whom He {iredeslined, 
He ciilluth tc» repentance; for tchom He predcMlinetl, Ihetn 
He also called. Utit a»hei are connected with re | ten lance. 
Hear Utm calling to repentance, when Ue upbraided certain 
cilieH, Kuying, H'utf unto Ihec, Chorasiu ! woe unto thee,VL%t.i\, 
lielhmida I for if the mi^Altf iiorka wliieA have taen done ' 
in j/ou had been (fone in Tyre and SidoH, Ihey had long ago 
rvpertted in dust awl ashes, Thorefore, He scatterelh mist 
like athes. Wh«t is. He scalterelk mist like mhei Y When 
a man is called to learn about God, and it ii said to him, 
'Receive the Truth;' be bepiunetU lo wish to receive the 
Truth, but is not able ; he sceih that He is under a sort of 
fhirkness, which before he sair not. For this purpose then 
is tliat mist, that thou niaye.st know ihat thou knowest 
nothing;, and that thou niayesi know what thou oughtest to 
know, and maycst sec that thou art loo weak to know what 
ought to bo known. For if while in this mist thou pro- 
sumeM thai thou knowest, ihou ^haU bear from the Apo&tle, 
l£e who Ihinkelh he knoireth anything, knotteth nothing jCtn.d, 
yi-t an he ought to know. Therefore as yet thou bast not 
comprehended, an yet thou art under u mi*!. But He halh 
not abandoned ihee, Who lit up for tliee the lamp of Uis 
Flesh. Wander not in the miat, follow in faith. But foras- 
niucli as thou endeavuurcst to see and art not able, repent 
of thy sins, for miat ia acallered like aahcs. Repent ihea 
now of ha^ ing been obstinate against God, repent of having 
followed ihino own evil way*. Tbou hast come into ibis 
stale where il is diflienlt for thee to see the vision of bliss, 
and the mist will be healthful lo ihee, which God scaltereth 
like ashes. Thou thyself art as yet a mist, but like ashes. 
For ihcy that aro pcnitonl, ax yet roll themselves in ashea, 
my brethren, te.tlifying, as il were, that they are like il, 
saying unto God, '1 am ashes.' For a ecilain Scripluro 
e«ilh, / have desptted mynl/, and waxted away, I /rucvjobso, 
reckoned myself earth and ashes. This is the humility of^^. 
the penitent. W'hen Abrdiam speaketh to his God, and 



P 



' Crystal,' hardened iinnen, mho 



the burning of Sodom 
am but earth an 



to be disclosvd to him. 



410 

PM1.K wigliclh 

GmA9 *"''''• ^ *"•* *"' earth and anhet. H«w hatli llii.< biimility 
37. ever been found in great and holy men ! He scalterelk 
^om. a, ffigif, ^fgf iiffg athei. Wherefore? Becatiae tehom Ha 
1Aaxt.^,pTedes(inated, ihcm lie aUo caltrd. Who came not to caB 

the righteous, but sinners to repentance. 
»«t. 17. 25. Who iendeth Mix crystal like morsels of bread. We 
need not spend our toil again in sayiiiR what crystal is. 
We have already *«id il, and i do not think that ye, beloved, 
have forgotten it. What is then, He sendelh Hit cryatal 
like morsels of bread? Just as that siioif is llis, because it 
is of tho predestiualud ; just as that mist is His, becauiie 
they arc called to repentance, who are predestinated tO' 
salvation, so the crystal is in a manner His. What ia 
crystal f It ia very hard, it is very tightly congealed; it 
cannot, like anow, be easily mcltod. Snow, hardened by 
many years' duration, and liy the succession of ages •' 
called crystal, and this He sendeth like morsels of bread. 
What mcancth this ? They were too hard, no longer fit to 
be compared to snow, but to crystal ; but they too are 
prcdttstiualcd and called, and some of them eren so as to 
feed others, to he useful to others also. And what need ia 
there to enumerate many, whom ho liappen to know, this 
one and that ono? Every one when be thinks can recall to 
mind hon- hardened and obstinate some of those whom ho 
knows have been, how they have strug);led against the 
truth; yet now they preach the Inilh, they have been made 
Rain.i3, morsels of bread. Who is that one Bread? We heinff 
"■ many, i-aiili tho Apostle, are one Body in Christ ; he saiili 

iCor.lO.atso, («? l/eing many are one Bread and one Body. If 
then (he whole Body of Christ is one Bread, the members 
of Christ are morsels of Bread. Of some that arc hard He 
maketli members of Himself, and useful fur fciiding oltiers. 
Why go wc through many instances.' Let us look on tho 
well-known Apostle Paul. Nothing is better known to us 
than he, nothing sweeter, nnthing iu all Scripture more 
familiar. And if there have been, who from being »^ hard 
as he waf have been made Bread, let his example set 
before us reciill all, that the meaning may bo unfolded 
of, He sendeth I/is crystal like morscU of bread. Behold, 



i 



are only thawed by iht Orace of Christ- 411 

the ApoMle Pail] was a crystal, bard, tcaistiag the tnith, Vbh. 
cryiug out agaiosl ihe Gospel, hardening himself, as it wero, — i^ 
a^'siiiHt the sun. How hard wa« he, pmfiliiiK in the lav, 
brought up at the feet of Gamaliet, a leaclier of the law. Annas, 
He heard not Moses and the Prophets preaching ChrisL^' 
Great hardness this. True, the GvntiIcK had nut heard the 
Prophets, had not heard Moses; they were cold, but they 
were not crystal. He who believed words that preached 
Christ, but believed not Christ when Uu CAtnc, he was 
vxcvvding hardened. Since then liv was crystal, he nppcdrcd 
clear and white, but he was hard and very cold. How wa» 
be bright and while ? An Hebrew of the Hebrews ; as touch- Pliil, 8, 
iny the law,a Phurinee. Uehold the biighlncBS of crystal.'* ' 
Now hear the hardness of cry«tul. Ax touching seal, per- 
xecuting the Church of Cliri*!. Among thtj ston^nt of the 
holy martyr Stephen, was he, hard, perhaps harder than al). 
For he kept the raiment of all mho were ttoning, so that be Aou 33, 
stoned by the bands of all. *"' 

2tf. 'I*Iius then we see the snotn, the mist, the crystal : 
it is good that He blow and thaw them. Fur if He blow 
not, if He Himself tliaw not the hardness of this ice, in 
the /ace of His cold teho shall stand? In the /ace of fits 
eoldi wbow? God's. Whence is His cold? Behold, 
He abandoneth a sinner, behold. He calleth hiin not; 
behold, He operietb not his perccplion ; behold, He poiirelh 
not in grace ; let tite man thaw himself, if he can, from the 
ice of folly. He cannot. Wherefore can lie not? In the 
facte of His cold who shall stand f Uehold him then 
growing harder, and saying, / see another law in my mem- Bom. 7, 
bers icarrittg against the late of my mind, and enttafing^' ^' 
me to the law of sin which is in my membei-s. O wretchnl 
man that lam! tcho shall deliver me from the body of this 
death f Bifhold, I am growing cold, behold, I am growing 
hard, what heat shall thaw we ibat ! may nin ? li'ho shall 
deliver m« from the body of this death f In Ihe fact of 
His cold who shall stand? And who shall free himself, 
if God abandon hiui ? Who is it ibat frwitb ? The grace 
of God, through Jesus Christ oar Lord. Hear here also 
tbfl grace of <5od: WAo sendeth forth His crystal like 
morsels of liread ; who ihaU stand in the face of His cold f 



419 



So Saul was ihatetd, and bteamt Paui. 



PiALM Are A'ti then to deapairf Ood forbid. For it goeth on, 

'^'^1 He shall send out His Word, and melt tkem. Let not 
then the snow dcspiiir, nor the inial, nor llio cn'Stul. For 
of llie snow, as of wool, a garment h being made. That 
mist findeth safety in repentance: for, trAowi He pre- 
dealinated, them He also crttiai. But vrcn though l)icy 
he the very hurdt-:tl niiiong the predeAttnat^d, lliough tlicy 
have h(«n for a long time hardening, and are become crystal, 

' they will not be hard lo the mt-rcy of God. He shall send 

out His H'ord, and melt them. Wliut is melt f UndeiMand 
not melt in un ill scnoe: it meanelh, He shall liquify 
He shall thaw them. For they are hard through pride, 
Rightly is prido culled also dulncss: for whatever is dull, 
is also cold. It itt an every dny saying of men whun ihcy 
are chilled, ' I nas dulled.' Pride then is didoess. Hr shall 
send nut His (Vord, and melt them. And, in truth, heaps 
of snoiT, wlicn Ihey are heatvd, melt in hiimiHly. Just ihcn 
as cold heapeth up snon into mountains, as it were, so 
doth pride lift up fools. He shall send oat His fVord, and 
tnell them. Behold that crystal Saul, after tlic slaughter 
and ftoiiing of Stephen, came dull wttli a Icind of hardness 
againM Christ, and asked letters of the hijjh priest that he 

Aau9, might every wheru infonn against the Christians, breathing 
■ out slaughters. Hard he is and cold agniiiM the fire of God. 
But hard and coM though he wa», behold. He Who shall 
send out His Word, and melt them, called from heaven with 
heal, Saul, Saul, tchy peineeutest thou Me'* By that one 
vord, all that great hardness of crystal was melted. He 
shall send out then Hit Word, and melt them. Dcxpair 
not of the rryslal, much less of ihe anoie, or of the mist. 
Despair not even of the crystal. Hear a saying of the 

ITIm.l, cryslal. iVho before was a bla'phemer, and a persecutor, 

"■ and injurious. But wherefore doih God melt the crystal? 

lb. 16. That the sunw de>^air not of itsielf. For he saith, For this 
cause 1 obtained mereij, that in mejimt Jesus Christ might 
theu) forth oil long-suffering, for a pattern lo Ihcm that 
htreajier should believe oh Him unto eternal life. God 
then calletb unto the Gcntilci', < Be meltod, O cryntal; come, 
ye snows.' He shall »end forth His Word, and melt them. 
Sit spirit shall bloir, and the water* shall ^ow. Lo, th* 



Effort needed to obtain God's Oract. 



413 



cryttat and the tnoura arc in«Ih;(l, tlicf turn into water, let Vek. 
them thai tliirtt, come and drink. Ssul, hard as crystal, 



1$. 



John 7i 



[ 



persL-cutcd Slepben unto death; Paul, uoir in the living 37. 
water, callutli iho Gcnlilcs to ihfl Fount, llis Spirit »hall 
blow, aud tlie waters shall duiv : \hc fvrrcnt spirit ; whence 
it is said in another P&^lm, Turtt our captivity, O Lord,Pt.iM, 
at a torrent in the south \ciitd. For captive Jurusalem 
had, as ii were, frozen in Babylon : the soiitli wind blows, 
ilie chill of captivily isdiesolrcd, the warinih of iove ruimeih 
to God. Mia Spirit thall blow, and the Kalrri shatl JioiP. 
He shall become in them a veil of fcater apringing up unto John *, 
eterlaxlittt/ tj/e. '*■ 

27. Announcing f I is H'ord unto Jacob, /ii* liiffhteousnetaeaim. 19. 
and Judgmeuti unto hrael. IVbal RiijhleouAnctscs, what 
Judr/meuls? Hecauae whatever mankind had KulTered hero 
before, when it was anoiv and niial and crystal, it suffered 
for the deserts of its pride and uplifUng a;;ainst God. 
Let UN go back In the origin of our full, and wte ihnt most 
truly- is it sung in the Psalm, Ihfore I uas troubled I uerit P*. 119, 
leroHg. But h« who says, Br/orc I wa» troubled I went^^' 
u-ronff, ^aiih also, // is good for me that Thou ha»tP».\\9, 
humbled me, that I may learn Thy Righleousnettes. These 
rigbteoiianesses Jacob learnt from God, Who made him to 
wrestle with au Angel, under the guise of which Angel God 
Himself wrestled with him. He held Ilini, he exerted 
violence to hold Him, he prevailed to hold Him: tIeOfD.33, 
caused Himself to Im held, in mercy, not in weakness. **"' 
Jacob therefore wrestled, and prevailed: he held Him, and 
when he seemed to have conquered Him, aslced to be blessed 
of Htm. How did he understand with Whom he had 
wrestled. Whom he had held ? Wherefore did he wrestle 
violently, and hold Him? Beczufte the kingdom of heaven Mtt.11, 
tufferalh violence, and Ihe violent take H by force. Wherefore 
then did he wrestle .' Because it is with toil, Wherefore do 
«e with difficulty hold, what we so easily lose? Lest, easily 
gelling back what we have lost, we learn to lo^sc that which we 
hold, [^t man have toil to hold: he will hold finiily, what 
he has only held after toil. These Uis judgments therefore 
God manifested to Jacob and Israel. I will Hpeak yet 
more openly; 1 mean, (hat even lh« righleou», while herr, 



The Rigkleoutne»» of Chritt tiol given 




*U 



Pmalm vndiiTe toils, danj^rs, antinjaiicr-s, r^nffennga, for 

^^'°' deserts, by ihc riBhlitnus jiid«iiienl of (Jod. For Ho aloi 

can aay that He safl'cred here without cause : [llioiigli in 

way He did not tiiifler without caiiM', in ihnt He »iiirei'ed 

P).it9,a. us :) Who alone c»n Hay, / fuitd Iftvm Ihtn the thingM u-hie 

jubnU'/ look not: Whu alon«'cniild say, Hfhotd, the prince of this 

tttrrld cometht and nkall ^nd tto4liinff in Me. And a» 

thoujth it were said to Him, ' Why then doKt Thou sotrvrr' 

He goeth on and )>aith, Hut that all men may know that I 

do the tcUl f/ My Father, arise, let ux go hence. All othora, 

who MiffiT for (heir own deserts by the judgment of God, 

and according to nghieousness, let tttvni not lay claim to 

suRcring innocently uk Chrinl did. Ilt-iir the Apostle Peter. 

] P«t «, It h time thai judgment begin at the house of Go 

''■ ' Exhorting tlie martvn* and witnusM;* of God to enduij 

witli perfect patience all the threalH of the raging world 

he saith lo them. It is time that judgment begin at ti 

house of God : and if it Jirtl begin at ux, what shall it 

end be of them f/utl obeg not the Gonptl of God Y and 

if the righteous scarcelij be xnved, fchere nhall the ungodltf 

and the ttinutr appear? AHnouncing His word unlo 



J 



Jacob, His righteouxtiesses and judgment to Israel. 

nr. EO. 38. He hath not done to to the whole race. Lot noi 
deceivv you: it is not announced lo any nation, this 
judgment of God; namely, how the righteous and the 
unrighteous suffer, how all suffer for their deserts, how iho 
rightcouN iheiuHelvcs are freed by tho grace of God, not in 
their own merits. This is not announced to the whole race, 
bnl only lo Jacob, only to Israel. What then do we, if He 
hath not announced it to the whole race, but only to Jacob, 
only lo Israel? Where will wc ho? In Jacob. He hat/* 
not Huwifesled Hi.t jui/gments to them. To whom? To all 
nationit. How then are the (rnotf.v callud, when the crystal 
IK melted? How are the nations called, now Paul is 
justified? How, save to be in Jacob? T'hc wild olive 
i» cntoS' from its stock, to be grafted into the olive: now 
ihey belong to the olive, no longer ought tliey to b« called 

■ ttDtea.uaiioiiK', but one nation in Christ, the nalion of Jacob, the 
nation of Iiirael. Wherefore the nauon of Jacob, antl itie 
nation of l&rael? Becauite Jaeob iit the sou of Isaac, 



d 



r 



to alt, but to tie true Ifraet, 



4» 



Isaac of Abraham. But to Abraliam wliat wa« uidf 
In till/ seed shall alt nationt be btenaed. This was also said 
to Isaac ami to Jacob. VrHiorcforc «« belong (o Jacob, 
because we bdorifi; lo i»aac, and to Abraham. For tbu sevd 
of Abraham, as not I or any common man, but the Apostle 
himself, c.xplaiueth It, is Christ : he himself sailh, He saith 
not. And to seeds, as o/tnauy, but as of one. And to thif seed, 
which ii Christ, If we be one seed, ve are one Jacob, one 
Israel, yea all nations arc one man in Christ. That then 
belougulh to all nations, which He hath revenU'd to Jacob, 
to Israel : and they only are to be reckoned among the other 
nations, who, refusing to believe in Christ, reftiae to leave 
the wild olive, and bo grafted into the olive. They will 
remain among the wild trees, barren branches and bitter. 
Let Jacob rejoice. What is Jacob ? The supplanter : 
because Jacob supplanted his brother. For blindness ih 
part is happened unto Israel, thai the fulness of the Gentilfis 
miifht come in. Of Jacob is made Israel. What is Israel f 
Now let us all listen, all who are Israel, whether ye who aro 
here among the members of Christ, or those who arc 
without yet not without, and tliroughoiit all nation.* every 
where without, every nhere within; let Israel himself hear, 
who of Jacob was made Israel. What is Israel? ' Seeing 
God." Where shall ho see God f In peace. What peace? 
The peace of Jerusalem ; for, saitli he, //(• httlk net peace for 
thy borders. There shall we praise : there shall wc all be 
one, in One, unto One ; for then, though mnny, we »hidl not 
be scattered. 



Gni.!!, 
18. 



QkX. 3, 
\6. 



Rom. 



PSAIJri C.XLVIII. 



CILTUI. 



RX POSITION. 



SrrmaH lo tht Pmplt. 

I. Thb subject of our meditation in this present life 
should be the praises of God; for (he ei erWliiig euilt- 
aUon of our life hereafter will he the praise of God, and 
none can become fit for the life hereafter, who hath not 



r 



4 1 6 Lirnt, a type of thit life : Eatter, of that to otWM. 

PiuM pracliHed hiaisdr for it now. So tbeit now we praise G( 
csLvm. i^yj ^^ pj,gj, ^ W'lta too. Onr praise is marked by j( 
our prayer by groans. For soinvM-hat is pronii»c<l to 
which as yet vto have not: and so, hocautte He Who h»i 
promised is trao, we rejoice in hope; but, because as yt 
wo have Dol, vrv groan in longiii);, l( i* good Tor ns 
P«r!tever« in lonpng, till what is promised come, and so 
groaning pass away, praise alone succeed. On account 
these two seasons, onv, that which now is in the tcmptatioi 
and trihnlnlion» of this life, the other, that which i& to 
hitreaftcr in everlaatini; rest and exultation ; we bare eAli 
blieihed also the celebration of two seasons, that hef 
Easter and thai a^cr Kaftcr. That which is before Ea 
si^iiilielh tribulation, in which we now are; that which 
are now keeping allcr Easier, Kignificth the bliss in whic 
we Khali herf-afler be. The celebration then which we )t< 
before Kaster i& what we do now : by that which we keep i 
Easter we siRnify what as yet we have not. Therefore 
employ thai lime in fasliiigK and prnyer, this prc«i-nt tirae 
we spend in praises, and relax our fast. This ix the Hulli 
luia which we sing, which, as yon know, meaneth in Lalh 
Praise ye the Lord. Therefore that period is before 
Lord's Reitiirrectinu, this, after His Resurrection: by wfaicb 
lime is sijjnified t)ie future hope which as yet we have not : 
for what wo represcnl after the Lord's Uesnrreclion, we shall 
ItRve after onr own. For in our Head bolli arc figured, 
both are set forth. The Baptism of ihc l^rd scltcth forti 
to us this present life of trial, for in it we mnsi toil, 
harassed, and, at last, die ; but the Resurrection and Olor 
fication of the Lord settclh forth to us (he life which nr^ 
are to have hereafter, whtrn He shall come to recompense 
due rewards, evil to the evil, good to the good. And noM 
indeed all the evil men sing with us, HallcUiia ; bnl^ 
if Ihey perecrcre in their wickedness, tliey may uller with 
ihvir lips the sung of our hfe hereafter; but the life invXi^ 
which will tliMi be in ihe reality which now is typified, ih«j 
cannot obtain, because ihey would not practise it before il 
came, and luy hold on what was to come. 

2. Now then, brelluen, wc exhort you thai ye prats«' 
God; this is what we all say to one anolher, when we say. 



line 



i 



We muil prainc Ood wUk our litei at well as lipi. 417 

Ilallcluia. ' Prkigc llic Lord,' thou savoBt lo ihj- tK-ighbour, Vtm. 
he to ihce : ^hvn all arc cxliotting each other, ali xre doing '' 
what iliey exliort ottiurit lo do. But prai«<i with your whole 
selves: that is, let not your lurigue and voice alone prai&e 
God, but your conscience also, your life, your deeds. For 
now, when we are gathered togclher in the Church, we 
praise : when we go forth each to hix own business, we 
eeeto to cease to praise God. Let a man not cease to live 
well, and then he ever praiscth God. Then doat thou 
cease lo praine Goil, whin thou tumeitt aside from righlc- 
ousness and frou] all that picaseth Him. For, if thou never 
luni aside from a good life, though thy tongue be silent, 
yet thy lifu crielh out, and the cars of God are open to thy 
heftrt. For jiiHt oh our eant are open lo our iroices, so God's 
cars are open lo our thoughts. But it is im))oasible for a 
man's acts to be ovil, whose thoughts are good. For acts 
issue from lliought : nor can a man do any thing or morv 
his limbs to do aughl, unless the bidding of his thought 
precede: just as in all things which ye see done throughout 
the provinces, whatsoever the Emperor biddeth goelh forth 
from the inner part of his palace throughout the whole 
Roman £nipire. Uow great comniuliun in cnuxed at one 
bidding by the Empeior as he sits in his palace! He but 
movcth his lips, when he spenkedi : ihe whole province is 
moved, when what he spe4l(eih 19 being executed. So JM 
each single man too, the Emperor is within, his seat is 
iu the heart. If ho bo good and biddelh good things, good 
things iire dime: if he be bad and biddeth evil things, 
«vil things are dune. When Christ Mittcth there, what can 
He bid, but what is good i When the devil is the occupant, 
what can he bid, but ovil? But God hath willed that it 
should be in lliy cboico for whom thou wUt prepare room^ 
for God, or for the devil: when thou hast pre|iared it, he 
who is occupant will also rule. Therefore, brethren, attend 
not only to the sound; when ye praise God, praisr with 
your whole selves: lei your roice, your life, your deedx, 
all sing. And if there be still groaning, tribulation, tempt- 
ation, hope that they will all pa»« away, and then the <lay 
will come when ye will praise without failure. This present 
Ptialm i.t clear, aud we nniy niri over it quickly. For it 
VOL. ri. B e 



41S 



^U things, artimaU and inanimate. 



VaK\.m urraj'ctli all crealioa to praise God, and as it w«ro ex- 
^?^°' horteth il to praise, as tbongli it had Touud it lioldiug iU 



peace. 



TBt. I. 



3. Praite ye Hi£ Ijord from heaveH. As thougli In; had 
found thinga in heaven holding ihcir peace in Oic praisio 
of the Lord, hu cxhurtcth tlicni to urisu and praisi:. Nerer 
hafu tltingK in ti«avon held their punce in tbu praisos of 
their Creator, ocrcr hare things on earth ceased to praise 
God. Bui it is manifest that there arc- certain things which 
hav« breath to praise God in thai disposition wherein God 
pleaselh them. For no one praisctb ought, save what pleasetli 
him. And there arc other lliingK winch haw uol breath of life 
and und unit an di